CURRENT MOON

Friday, June 24, 2016

Blue Overtone Hand/ Blue Solar Storm - Crystal Rabbit Moon of Cooperation, Day 26






Chief Dragging Canoe.



Dragging Canoe (ᏥᏳ ᎦᏅᏏᏂ, pronounced Tsiyu Gansini, "he is dragging his canoe") (c.1738–February 29, 1792) was a Cherokee war chief who led a band of disaffected Cherokee against colonists and United States settlers in the Upper South.

During the American Revolution and afterward, Dragging Canoe's forces were sometimes joined by Upper Muskogee, Chickasaw, Shawnee, and Indians from other tribes/nations, along with British Loyalists, and agents of France and Spain. The series of conflicts lasted a decade after the American Revolutionary War. Dragging Canoe became the preeminent war leader among the Indians of the southeast of his time. He served as war chief of the Chickamauga Cherokee (or "Lower Cherokee") from 1777 until his death in 1792, when he was succeeded by John Watts.

He was the son of Attakullakulla ("Little Carpenter"), who was born to the Nipissing. He and his mother were captured when he was an infant, and they were adopted into the Cherokee tribe and assimilated. His mother was Nionne Ollie ("Tamed Doe), born to the Natchez and adopted as a captive by Oconostota's household.

They lived with the Overhill Cherokee on the Little Tennessee River. Dragging Canoe survived smallpox at a young age, which left his face marked. According to Cherokee legend, his name is derived from an incident in his early childhood. Wanting to join a war party moving against a neighboring tribe, the Shawnee, his father told him he could stay with the war party as long as he could carry his canoe. He tried to prove his readiness for war by carrying the heavy canoe, but he could only manage to drag it.

Dragging Canoe first took part in battle during the Anglo-Cherokee War (1759–1761). In its aftermath, he was recognized as one of the strongest opponents to encroachment by settlers from the British colonies onto Cherokee land. Eventually, he became the headman of Mialoquo ("Great Island Town," or "Amoyeli Egwa" in Cherokee) on the Little Tennessee River.

When the Cherokee chose to ally with the British in the American Revolution, Dragging Canoe was at the head of one of the major attacks. After the colonial militias' counter attack, which destroyed the Cherokee Middle, Valley, and Lower Towns, his father and Oconostota wanted to sue for peace. Refusing to admit defeat, in 1777 Dragging Canoe led a band of the Overhill Cherokee out of the towns, further south. They migrated to the area seven miles upstream from where the South Chickamauga Creek joins the Tennessee River, in the vicinity of present-day Chattanooga. Thereafter, frontiersman called them the "Chickamauga" because of their settlement by the creek. They established 11 towns, including the one later referred to as "Old Chickamauga Town." This was across the river from where the Scotsman, John McDonald, the assistant superintendent of the British concerns in the area, had a trading post. He supplied the Chickamauga with guns, ammo, and supplies with which to fight.

In 1782, for the second time, their towns were attacked by United States forces. The devastation caused by Colonel John Sevier's troop forced the band to once again move further down the Tennessee River. Dragging Canoe then established the "Five Lower Towns" below the natural obstructions of the Tennessee River Gorge. These were: Running Water Town (now Whiteside), Nickajack Town (near the cave of the same name), Long Island (on the Tennessee River), Crow Town (at the mouth of Crow Creek), and Lookout Mountain Town (at the current site of Trenton, Georgia). Following this move, they were alternately referred to as the "Lower Cherokee."

From his base at Running Water Town, Dragging Canoe led attacks on white settlements all over the American Southeast, especially against the colonists on the Holston, Watauga, and Nolichucky rivers in eastern Tennessee. After 1780, he also attacked settlements in the Cumberland River area, the Washington District, the Republic of Franklin, the Middle Tennessee areas, and raided into Kentucky and Virginia as well. His three brothers, Little Owl, the Badger, and Turtle-at-Home, often fought with his forces.

Dragging Canoe is considered by many to be the most significant Native American leader of the Southeast. Historians such as John P. Brown in Old Frontiers, and James Mooney in his early ethnographic book, Myths of the Cherokee, consider him a role model for the younger Tecumseh, who was a member of a band of Shawnee living with the Chickamauga and taking part in their wars. In Tell Them They Lie, a book written by a direct descendant of Sequoyah named Traveler Bird, both Tecumseh and Sequoyah are stated to have been among his young warriors.

www.wikipedia.com



MANIK



Kin 187: Blue Overtone Hand


I empower in order to know
Commanding healing
I seal the store of accomplishment
With the overtone tone of radiance
I am guided by the power of vision.



The Noogenesis, the Great Cosmic Shift, will be realized in a short time, and is dependent on the personal discovery of those capable of becoming cosmically aligned.*



*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.








The Sacred Tzolk'in 





Visshudha Chakra (Alpha Chakra)





Thursday, June 23, 2016

White Self-Existing World-Bridger/ White Galactic Mirror - Crystal Rabbit Moon of Cooperation, Day 25i






Portrait of Osceola, by George Catlin.




Osceola (1804 – January 30, 1838), born as Billy Powell, became an influential leader of the Seminole in Florida. Of mixed parentage, Creek, Scots-Irish, and English, he was raised as a Creek by his mother, as the tribe had a matrilineal kinship system. They migrated to Florida when he was a child, with other Red Stick refugees, after their defeat in 1814 in the Creek Wars.

In 1836, Osceola led a small band of warriors in the Seminole resistance during the Second Seminole War, when the United States tried to remove the tribe from their lands in Florida. He became an adviser to Micanopy, the principal chief of the Seminole from 1825 to 1849. Osceola led the war resistance until he was captured in September 1837 by deception, under a flag of truce, when he went to a US fort for peace talks. Because of his renown, Osceola attracted visitors as well as leading portrait painters. He died a few months later in prison at Fort Moultrie in Charleston, South Carolina, of causes reported as an internal infection or malaria.

Osceola was named Billy Powell at birth in 1804 in the Creek village of Talisi. now known as Tallassee, Alabama, in current Elmore County. "The people in the town of Tallassee...were mixed-blood Native American/English/Irish/Scottish, and some were black. Billy was all of these." His mother was Polly Coppinger, a Creek woman, and his father was William Powell, an English trader. Polly was the daughter of Ann McQueen and Jose Coppinger. Because the Creek have a matrilineal kinship system, Polly and Ann's other children were all considered to be born into their mother's clan; they were reared as traditional Creek and gained their status from their mother's people. Ann McQueen was also mixed-race Creek; her father, James McQueen, was Scots-Irish. Ann was probably the sister or aunt of Peter McQueen, a prominent Creek leader and warrior. Like his mother, Billy was raised in the Creek tribe.

Like his father, Billy's maternal grandfather James McQueen was also a trader; in 1714 he was the first European to trade with the Creek in Alabama. He stayed in the area as a fur trader and married into the Creek tribe and became closely involved with this people. He is buried in the Indian cemetery in Franklin, Alabama, near a Methodist Missionary Church for the Creek.

In 1814, after the Red Stick Creek were defeated by United States forces, Polly took Osceola and moved with other Creek refugees from Alabama to Florida, where they joined the Seminole. In adulthood, as part of the Seminole, Powell was given his name Osceola (/ˌɒsiːˈoʊlə/ or /ˌoʊseɪˈoʊlə/). This is an anglicized form of the Creek Asi-yahola (pronounced [asːi jahoːla]); the combination of asi, the ceremonial black drink made from the yaupon holly, and yahola, meaning "shout" or "shouter".

In 1821, the United States acquired Florida from Spain. More European-American settlers started moving in, encroaching on the Seminole. After early military skirmishes and the 1823 Treaty of Moultrie Creek, by which the US seized the northern Seminole lands, Osceola and his family moved with the Seminole deeper into central and southern Florida.

As an adult, Osceola took two wives, as did some other Creek and Seminole leaders. With them, he had at least five children. One of his wives was an African American, and he fiercely opposed the enslavement of free people.

Through the 1820s and the turn of the decade, American settlers kept up pressure on the US government to remove the Seminole from Florida to make way for their desired agricultural development. In 1832, a few Seminole chiefs signed the Treaty of Payne's Landing, by which they agreed to give up their Florida lands in exchange for lands west of the Mississippi River in Indian Territory. According to legend, Osceola stabbed the treaty with his knife, although there are no contemporary reports of this.

Five of the most important Seminole chiefs, including Micanopy of the Alachua Seminole, did not agree to removal. In retaliation, the US Indian agent, Wiley Thompson, declared that those chiefs were deposed from their positions. As US relations with the Seminole deteriorated, Thompson forbade the sale of guns and ammunition to them. Osceola, a young warrior rising to prominence, resented this ban. He felt it equated the Seminole with slaves, who were forbidden to carry arms.

Thompson considered Osceola to be a friend and gave him a rifle. Later, though, when Osceola quarreled with Thompson, the agent had the warrior locked up at Fort King for a night. The next day, to secure his release, Osceola agreed to abide by the Treaty of Payne's Landing and to bring his followers into the fort.

On December 28, 1835, Osceola and his followers ambushed and killed Wiley Thompson and six others outside Fort King, while another group of Seminole ambushed and killed a column of US Army troops marching from Fort Brooke to Fort King, in what Americans called the Dade Massacre. These nearly simultaneous attacks began the Second Seminole War.

In October 1837, on the orders of General Thomas Jesup, Osceola was captured when he went for peace talks near St. Augustine, Florida. He was initially imprisoned at Fort Marion before being transferred to Fort Moultrie on Sullivans Island, outside Charleston, South Carolina. Osceola's capture by deceit caused a national uproar. General Jesup and the administration were condemned by many congressional leaders. That December, Osceola and other Seminole prisoners were moved to Fort Moultrie, Charleston, South Carolina. They were visited by townspeople.

George Catlin and other prominent painters met the war chief and persuaded him to allow his picture to be painted. Robert J. Curtis painted an oil portrait of Osceola as well. These paintings have inspired numerous prints and engravings, which were widely distributed, and even cigar store figures.

Osceola died of quinsy (though one source gives the cause of death as "malaria" without further elaboration) on January 30, 1838, three months after his capture. He was buried with military honors at Fort Moultrie.

www.wikipedia.com



CIMI



Kin 186: White Self-Existing World-Bridger


I define in order to equalize
Measuring opportunity
I seal the store of death
With the self-existing tone of form
I am guided by the power of spirit.



The solar system is a galactic thought molecule, and the planets are its electronic thought units.*



*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.







The Sacred Tzolk'in 





Svadhistanha Chakra (Kali Plasma)






Wednesday, June 22, 2016

Red Electric Serpent/ Red Resonant Earth - Crystal Rabbit Moon of Cooperation, Day 24





Chief Gall, Battle Leader of the Hunkpapa Lakota.




Gall (c. 1840–December 5, 1894) Lakota Phizí, (gall bladder) was a battle leader of the Hunkpapa Lakota in the long war against the United States. He was also one of the commanders in the Battle of Little Bighorn.

Born in present-day South Dakota around 1840, and orphaned, Gall was said to receive his name after eating the gall of an animal killed by a neighbor.

An accomplished warrior by his late teens, Gall became a war chief in his twenties. As a Lakota war leader in the long conflict against United States intrusion onto tribal lands, Gall served with Sitting Bull during several battles, including the famous Battle of the Little Bighorn in 1876.

Since the early 1980s, archaeological researchers conducted battlefield excavations after a major grass fire. Historians have been studying accounts by participating Indians and tribal oral histories. Based on these elements, a contemporary reassessment of the Battle of the Little Bighorn has given Gall greater credit for several crucial tactical decisions that contributed to the Sioux and Cheyenne's overpowering defeat of the five companies of cavalry led by Custer of the 7th Cavalry.

Major Marcus Reno's initial attack on the southeast end of the Indian village killed Gall's two wives and several children. Gall described it: "My heart was very bad that day." During the opening phase of the battle, the Lakota and Cheyenne repulsed Reno's three companies of cavalry from the south-eastern end of their large village. Gall was one of the few Indians to suspect that Custer's strategy was probably a two-pronged attack. He believed that determining the location of the other half of Custer's attacking force was critical to Indian defense.

Gall crossed the river and rode to the northeast, where he spied Custer's chief scout, Mitch Bouyer, returning to Custer from an over watch of the Indian village. After locating the main element of Custer's five companies, Gall correctly determined that they probably intended to force a river crossing and an entrance into the northern end of the village. Riding back down from the bluffs, Gall told Sioux and Cheyenne forces returning from Reno's repulse of his suspicions. With Crazy Horse, he led forces north across the river to drive Company E and F due north up to present-day Finley Ridge. There they forced three of Custer's companies to fight a largely defensive battle.

Within minutes, Gall and his forces took a position north east of Finley Ridge and poured a withering fire down on Companies C, I and L. When Crazy Horse charged through an opening between Lt Calhoun's Company L and Company I in a sudden surprise right envelopment attack, Company L probably began to pull back off the ridge to try to link up with Company I. Companies C and L tried to redeploy from holding off Gall's men to the east and others to the south. This probably looked like a panicked retreat to Gall and his forces.

Seeing that the two Cavalry companies no longer had the fire superiority that held the Indians at bay, Gall and his men attacked from the east as the other Indians attacked the cut-off elements of Company C from both the east and the south. They soon finished off Companies C and L, and forced survivors and some of Company I to flee towards Custer and his men north of the so-called "Last Stand Hill." A few of the soldiers of Companies C, I and L also fled south toward the river. The places where they fell were later marked by white marble monuments, which still stand.

Soon the Indians finished off Custer and his men in the remaining companies C, E, and K. The last approximately 28 survivors made a dash south for the river. They were trapped in the box canyon called "Deep Ravine". After killing them, the Indians had won the battle, having completely annihilated Custer's five companies.


In later years, Gall recounted his role in the battle. He had mistakenly thought the survivors of Custer's three southeastern companies fled northwest to Custer because they ran out of ammunition. The horse soldiers may also have fled after losing their will to fight, as many men simply ran, even abandoning loaded rifles. The Sioux and Cheyenne picked these up and fired the weapons to drive off the soldiers' horses, thus depriving them of a key tactical mobility advantage. The native warriors' attacking Greasy Grass Ridge from the southeast came mostly on foot. Gall kept up fire from the northeast


In late 1876, many of the Hunkpapa bands crossed over the border into Canada, where they struggled to survive for the next several years. Gall came to disagree with Sitting Bull and brought his band back to the United States in 1880 and surrendered. On May 26, 1881, he and his followers were loaded onto steamers (along with Crow King, Black Moon, Low Dog and Fools Heart) and shipped downriver to the Standing Rock Indian Reservation. The first complete census of the Lakota at Standing Rock, taken in the fall of 1881 listed Gall with a band of 52 families, totaling 230 people

Becoming a farmer, Gall encouraged his people to assimilate to reservation life. He also converted to Christianity, took the additional name Abraham, and served as a judge on the reservation's Court of Indian Affairs. He became friendly with the Indian Agent, James McLaughlin. The 1885 reservation census listed Gall as responsible for 22 lodges and 114 people.

Gall lived on the Standing Rock Agency until his death at his Oak Creek home on December 5, 1894. He is buried in Saint Elizabeth Episcopal Cemetery in Wakpala, South Dakota. In 1991, his remains were exhumed because a Utah state park museum purported to have his skull, but his remains were found intact.

www.wikipedia.com



CHICCHAN


Kin 185: Red Electric Serpent


I activate in order to survive
Bonding instinct
I seal the store of life force
With the electric tone of service
I am guided by the power of universal water
I am a polar kin
I establish the red galactic spectrum.



Practice being inside of a crystal; while your physical body sits in meditation, your mind, consciousness and soul experience the world inside the crystal.*



*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.







The Sacred Tzolk'in 





Ajna Chakra  (Gamma Plasma)




Tuesday, June 21, 2016

Yellow Lunar Seed/ Yellow Rhythmic Warrior - Crystal Rabbit Moon of Cooperation, Day 23





Chief Low Dog, Sioux by Louis Shipshee





Low Dog, (Lakota:Sunka Kucigala or Xunka Kuciyedano) (c.1846-1894) was an Oglala Lakota chief who fought with Sitting Bull at the Little Bighorn.

He became a war chief at age 14. After surrendering in 1881, he lived at Standing Rock Agency.

Low Dog's account of the Battle of the Little Bighorn was published in the Leavenworth, Kansas Weekly Times of August 18, 1881:

"At that time we had no thought that we would ever fight the whites. Then I heard some people talking that the chief of the white men wanted the Indians to live where he ordered and do as he said, and he would feed and clothe them. I was called into council with the chief and wise men, and we had a talk about that. My judgment was why should I allow any man to support me against my will anywhere, so long as I have hands and as long as I am an able man, not a boy. Little I thought then that I would have to fight the white man, or do as he should tell me. When it began to be plain that we would have to yield or fight, we had a great many councils. I said, why should I be kept as an humble man, when I am a brave warrior and on my own lands? The game is mine, and the hills, and the valleys, and the white man has no right to say where I shall go or what I shall do. If any white man tries to destroy my property, or take my lands, I will take my gun, get on my horse, and go punish him. I never thought that I would have to change that view. But at last I saw that if I wished to do good to my nation, I would have to do it by wise thinking and not so much fighting. Now, I want to learn the white man's way, for I see that he is stronger than we are, and that his government is better than ours."

www.wikipedia.com



KAN



Kin 184: Yellow Lunar Seed


I polarize in order to target
Stabilizing awareness
I seal the input of flowering
With the lunar tone of challenge
I am guided by the power of intelligence
I am a galactic activation portal
Enter me.


The distinction that keeps most people from realizing their potential is that we live in a state of mental oppression and intimidation.*



*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.







The Sacred Tzolk'in






Muladhara Chakra (Seli Plasma)





Monday, June 20, 2016

Blue Magnetic Night/ Blue Overtone Eagle - Crystal Rabbit Moon of Cooperation, Day 22






King Philip, Wampanoag Tribe.




Metacomet,(1638-1676) also known as Metacom and by his adopted English name King Philip, was a Wampanoag and the second son of the sachem Massasoit. He became a chief of his people in 1662 when his brother Wamsutta (or King Alexander) died shortly after their father Massasoit. Wamsutta's widow Weetamoo (d. 1676), sunksqua of the Pocasset, was Metacomet's ally and friend for the rest of her life. Metacomet married Weetamoo's younger sister Wootonekanuske. No one knows how many children they had or what happened to them all. Wootonekanuske and one of their sons were sold to slavery in the West Indies following the defeat of the Native Americans in what became known as King Philip's War.

At the beginning Metacom sought to live in harmony with the colonists. As a sachem, he took the lead in much of his tribes' trade with the colonies. He adopted the European name of Philip, and bought his clothes in Boston, Massachusetts.

But the colonies continued to expand. To the west, the Iroquois Confederation also was fighting against neighboring tribes in the Beaver Wars, pushing them from the west and encroaching on his territory. Finally, in 1671 the colonial leaders of the Plymouth Colony forced major concessions from him. Metacomet surrendered much of his tribe's armament and ammunition, and agreed that they were subject to English law. The encroachment continued until hostilities broke out in 1675. Metacomet led the opponents of the English, with the goal of stopping Puritan expansion.

In the spring of 1660 Metacomet's brother Wamsutta appeared before the court of Plymouth to request that he and his brother be given English names. The court agreed and Wamsutta had his name changed to Alexander, and Metacomet's was changed to Philip. Author Nathaniel Philbrick has suggested that the Wampanoag may have taken action at the urging of Wamsutta's interpreter, the Christian convert John Sassamon. Metacomet was later called "King Philip" by the English.
Metacomet used tribal alliances to coordinate efforts to push European colonists out of New England. Many of the native tribes in the region wanted to push out the colonists following conflicts over land use, diminished game as a consequence of expanding European settlement, and other tensions.

As the colonists brought their growing numbers to bear, King Philip and some of his followers took refuge in the great Assowamset Swamp in southern Massachusetts. He held out for a time, with his family and remaining followers.

Hunted by a group of rangers led by Captain Benjamin Church, he was fatally shot by a praying Indian named John Alderman, on August 12, 1676, in the Miery Swamp near Mount Hope in Bristol, Rhode Island. After his death, his wife and nine-year-old son were captured and sold as slaves in Bermuda. Philip's head was mounted on a pike at the entrance to Fort Plymouth, where it remained for more than two decades. His body was cut into quarters and hung in trees. Alderman was given Metacomet's right hand as a reward.

www.wikipedia.com




AKBAL



I unify in order to dream
Attracting intuition
I seal the input of abundance
With the magnetic tone of purpose
I am guided by my own power doubled.



Solstice: Summer (N. hemisphere) and Winder (S. hemisphere). The cosmos is inherent order and is intrinsically beautiful and elegant.*



*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.






The Sacred Tzolk'in 





Sahasrara Chakra (Dali Plasma)





Sunday, June 19, 2016

White Cosmic Wind/ White Self-Existing Wizard - Crystal Rabbit Moon of Cooperation, Day 21






Chief Black Hoof, Shawnee.




Catecahassa or Black Hoof (c. 1740–1831) was the head civil chief of the Shawnee Indians in the Ohio Country of what became the United States. A member of the Mekoche division of the Shawnees, Black Hoof became known as a fierce warrior during the early wars between the Shawnee and Anglo-American colonists. Black Hoof claimed to have been present at the Battle of the Monongahela in 1755, when General Edward Braddock was defeated during the French and Indian War, although there is no contemporary evidence that Shawnees took part in that battle.

Little documentary evidence of Black Hoof's life appears in the historical record before 1795. As a child he may have been a member of a wandering band of some 400 Shawnees led by Peter Chartier between 1745 and 1748, who founded the community in Kentucky called Eskippakithiki and later moved to Sylacauga, Alabama, eventually settling in Old Shawneetown, Illinois. He probably took part in the Battle of Point Pleasant during Lord Dunmore's War against the Virginia militia in 1774. During the American Revolutionary War, he may have taken part in the siege of Boonesborough in 1778, which was led by Chief Blackfish, as well as the subsequent defense of the Shawnee village of Chillicothe in 1779. In the Northwest Indian War, Black Hoof was defeated by "Mad" Anthony Wayne and, following the collapse of the Indian confederation, surrendered in 1795.

Like Little Turtle of the Miamis, Black Hoof decided that American Indians needed to adapt culturally to the ways of the whites in order to prevent decimation through warfare. During his later years, Black Hoof became an ally of the United States and was responsible for keeping the majority of the Shawnee nation from joining "Tecumseh's War", which became part of the War of 1812.

Black Hoof resisted the policy of Indian removal that the United States implemented soon after the War of 1812. He never signed a removal treaty, and continued to lead his tribe until his death in Saint Johns, Ohio in 1831. After his death, the Shawnee were eventually compelled to emigrate to the West.

www.wikipedia.com




IK



Kin 182: White Cosmic Wind


I endure in order to communicate
Transcending breath
I seal the input of spirit
With the cosmic tone of presence
I am guided by the power of death.


The intelligence programs contained in the sole atoms' three rings: gravitational, electromagnetic and bio-psychic resonators, contain the information that spans the spectrum of galactic evolution.*



*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.





The Sacred Tzolk'in





Anahata Chakra (Silio Plasma)





Saturday, June 18, 2016

Red Crystal Dragon/ Red Electric Skywalker - Crystal Rabbit Moon of Cooperation, Day 20






Prayers for Our Children
Prayers For Our Children, Shan Goshorn, 2015
Arches watercolor paper splints printed with archival inks, acrylic paint.



Artist's Statement & Bio



This basket includes the first photo I saw at the National Anthropological Archives during my 2012 Smithsonian Artist Research Fellowship, featuring children at the Carlisle Indian Industrial Boarding School. The NAA staff pulled it for me knowing that I was interested in seeing images from boarding schools but I was not prepared for the imperial size or the content of this image. It was so exceedingly emotional for me to see the solemn brown faces, the shorn hair, the stiff military uniforms on these little children that I had to leave the room to compose myself. I’ve been thinking about this image ever since then, knowing that patience was critical and that I would eventually be shown the best way to include this photo in my work.

The goal of these boarding schools was to acculturate and “civilize” Indian children, thus stripping them of their native identity. The negative impact on indigenous culture has been devastating, resulting in the loss of language and tribal customs and resulting in behaviors formerly unheard of among tribes, including domestic abuse. This new violence in Indian Country has been directly linked to the lessons these children learned about authority and discipline as part of their boarding school education.

Included throughout the interior of the basket, and within the crosses of the exterior, are the names and tribes of the 10-12,000 children listed on the Carlisle student roster during its 40- year existence. The weaving pattern is a traditional Cherokee one called Cross-On-A-Hill. The white “stars” in the pattern do not, however, represent a Christian ideal for this basket. Instead they symbolize the sanctity of the children, reminiscent of bright points of light in their vast sea of sorrow.

Woven into the basket are prayers of healing and well being in the Navajo, Lakota, Kaw and Cherokee languages. Also included are the words to a Memorial Song; the translated meaning is “We remember your sacrifices. You will not be forgotten.” The enclosed shape is interpretive of a protective embrace, symbolically comforting these beautiful children.

***************************************************************

Eastern Band Cherokee artist Shan Goshorn has lived in Tulsa since 1981.

Her multi-media work has been exhibited extensively in the US and Canada and is in prestigious collections such as the National Museum of the American Indian (Smithsonian Institution, Washington DC), Gilcrease Museum (OK), Museum of Contemporary Native Arts (NM), CN Gorman Museum (UC Davis, CA), Minneapolis Institute of Art (MN), Eiteljorg Museum of American Indians and Western Art (IN) and The Museum of the Cherokee Indian (NC).  She has been awarded top honors such as (selected) Best of Class at 2013 SWAIA Indian Market, 2013 Heard Museum Indian Fair and 2012 Cherokee Art Market; the Innovation Award at SWAIA 2012 Indian Market; and Grand Prize at 2011 Red Earth Indian Art Exhibition. Goshorn's painted photographs (many of which address stereotypes and racism) have toured Italy with the Fratelli Alinari "Go West" Collection, and have been exhibited in venues including York, England's Impression Gallery; twice in NYC's American Indian Community House Gallery (once in a three person show entitled "Dispelling the Myth; Controlling The Image" and again in a two person show about repatriation called “Ghost Dance”); the Wheelwright Museum (NM); the Franco-American Institute in Rennes, France; the International Arts Alive Festival in Johannesburg, South Africa; and “BIRD 2005” in Beijing, China. In 2006 and again in 2009, she was one of 25 international, indigenous artists asked to present work at the conference Our People, Our Land, Our Images and Visual Sovereignty hosted by the CN Gorman Museum at the University of CA at Davis. 

Shan has served on the Board of Directors of the American Indian Heritage Center (OK) as the first vice chair and of NIIPA (Native Indian/Inuit Photographer's Association, Canada), and has been appointed by the mayor to serve on the Greater Tulsa Indian Affairs Commission and the Arts Commission of Tulsa. She has also served on the Second Circle Advisory Board of the national native arts network ATLATL and as a consultant to the Philbrook Museum of Art (OK) for their touring basketry exhibition, Woven Worlds. Presently she is serving in an advisory position for the Tulsa City/County Library for their American Indian Collection, including the American Indian Festival of Words native author award. 

Shan Goshorn is the recipient of the 2014 Natives Arts and Culture Artist Fellowship, 2013 Eiteljorg Contemporary Art Fellowship, the 2013 Smithsonian Artist Research Fellowship, the 2013 SWAIA Discovery Fellowship and the 2015 United States Artists Fellowship. 

© Shan Goshorn Studio/ www.shangoshorn.net 



IMIX



Kin 181: Red Crystal Dragon


I dedicate in order to nurture
Universalizing being
I seal the input of birth
With the crystal tone of cooperation
I am guided by the power of space.



Death is awakening to non-ego and is characterized by light.*



*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.








The Sacred Tzolk'in 




Manipura Chakra (Limi Plasma)