By Janet L. Abu-Lughod, Richard Hay
This publication used to be first released in 1977.
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Black Cat went to see Pookjinsquess; he scattered a ring of powder around her wigwam, and then set it on fire. It blazed up and ignited the wigwam, burning up the old woman Pookjinsquess, whose ashes, blown about by the winds, made the mosquitoes. GRANDMOTHER O-NE-HA-TAH, MOTHER OO-KWA-E, AND THE LOST BOY Tradition Bearer: Albert Cusick Source: Beauchamp, W. M. ” Journal of American Folklore 6 (1893): 173–78. Date: 1893 Original Source: Onondaga National Origin: Native American This tale is from the Onondaga whose ancestral home is in New York and who were one of the original nations of the Iroquois League.
I would, in quiet, seek the happy hunting-grounds of our fathers. ” So, descending to the mouth of the Muniac, all of the Mohawk warriors and the six delegates from the imaginary force on the opposite side of the St. John ranged themselves close to the stream, while one representative from the Mohawks and all from the Maliseets dug a deep hole in the bed of the stream, in which they buried a stone hatchet, covering it with one of the great boulders which the stream had brought down from the distant mountains.
On the other hand, the Seoqgwageono (possibly an indigenous name for either the Catawba or Tuscarora) decide to wage war on the Cherokee after defeating their representative in a foot race. Furthermore, warfare and athletic competition both are seen as activities that must be supported by supernatural power. Strengthening and purification rituals, taboos, and amulets all figure into the preparation for both. Often success at one of these enterprises is evidence of the spiritual superiority of oneself or one’s spiritual support system.