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Alabama coushatta indians. Alabama language and the alabama indian tribe. Alabama-coushatta indian reservation - texas travel.Amazon.ca: the alabama-coushatta indians: books: jonathan hook. |
Texas indians: alabama-coushattaAlabama coushatta indians. Unt smaller animals like birds and rabbits they used blow guns made from long lengths of cane. They did things to make hunting easier in the woods around where they lived and farmed. Early European explorers reported finding the woods cleared like a European park. This means the grass was short and the undergrowth was cleared away. The Indians did not have tractors or lawn mowers to do this. They would set fires in the woods to burn away the old taller grass and small shrubs and bushes without hurting the old trees with thick bark. If this is done every year or so, the fire keeps the undergrowth out. The Indians would do this in the fall and winter. In the spring new green grass would get more sun and grow better on the burned areas than in undergrowth. This tender green grass would attract deer and animals to hunt. These fires also made it easier to find acorns and nuts on the ground. The Southeastern Indians used a lot of acorns for food. So these fires were useful and not destructive. This is one way the Indians controlled their environment. Here is a Myth about how the Indians got fire. "When Bear Lost Fire" from Texas Indian Myths and Legends by Jane Archer, Wordware Publishing Bear roamed through thick forests, eating sweet honey from bee hives, fishing in rushing streams, and sleeping through long winters in deep, warm caves. Strong and powerful, Bear owned Fire. Bear carried Fire everywhere, but one day Bear grew distracted by an abundance of tasty acorns. Bear set Fire on the ground, then gobbled up acorns with no thought to Fire. Soon Fire burned low and |
Alabama (people) - wikipedia, the free encyclopediaCultural identity today: the reintroduction of former cultural practices and creation of a synthetic new group identity by adopting pan-Indian practices. Hook's work is a fascinating study of the dynamic nature of personal and communal ethnic identity. It will entertain and inform those interested in Native American history and tradition and will break new ground in ethnohistorians' study of identity. The dancer felt good, felt that he was a part of the ebb and flow of Indian community life. He didn't notice the young, blonde-haired couple in blue jeans moving toward the folding lawn chairs immediately behind his bench. . . . The slim, attractive woman fingered a crystal pendant hanging from a short silver chain around her neck. Only recently had she learned that a powwow was a Native American celebratory dance and not only a slang verb for conversation. . . . Still unmindful of the couple, the dancer finished adjusting his intricately embroidered sash. He sat down on the bench and glanced over at the "head" gourd dancer. . . . Turning his head to smile at a friend sitting behind him, the dancer heard the last words of the woman's remark: ". . . really sad. I thought the dancers were going to be real Indians. Half of these guys are white." As shown in this composite drawn from my personal experience and multiple interviews with mixed-blood powwow participants, questions of personal identity reach into every niche of the Native American experience, in all geographic and cultural regions. JONATHAN HOOK, who earned his Ph.D. from the University of Houston, is an independent sc |
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