Showing posts with label Quileute. Show all posts
Showing posts with label Quileute. Show all posts
Thursday, December 15, 2011
Wednesday, January 26, 2011
Sunday, December 19, 2010
Quileute Nation may expand
Dicks introduces bill giving some Olympic National Park land to Quileute tribe
peninsuladailynews via BlackPack
xoxo
Carrie
LAPUSH -- Congressman Norm Dicks on Thursday introduced a bill in the U.S. House of Representatives that, if passed, will transfer 772 acres of Olympic National Park land to the Quileute tribe.
The action is two-pronged.
It provides 280 acres at the south side of the reservation in LaPush to the tribe to develop so that it can move its school, elder center, tribal administrative offices and some homes to higher ground, away from flood and tsunami zones.
It also transfers 492 acres at the northern part of the reservation to resolve a longstanding boundary dispute of more than 50 years with the park, which completely surrounds the reservation.
That portion would remain undeveloped, said Tribal Chairwoman Anna Rose Counsell-Geyer.
"I am extremely excited and look forward to the new beginnings it holds for our tribe," Counsell-Geyer said Thursday, speaking from Washington, D.C., where she had met with President Barack Obama and members of Congress to discuss Native American issues.
Dicks' bill introduction follows action earlier this week that sent to Obama for his signature legislation giving the Hoh tribe, which is south of the Quileute, 37 acres of parkland so that it can move out of a tsunami zone and the floodplain of the Hoh River.
In addition to the land for the Quileute, the bill also designates approximately 4,011 acres in the park as wilderness -- a 4,000-acre tract near Lake Crescent and an 11-acre area near Boulder Creek, a tributary of the Elwha River.
Allowing the Quileute to move out of the tsunami zone and away from the banks of the Quillayute River, is a matter of simple safety, said Dicks, D-Belfair, who represents the 6th Congressional District, which includes the North Olympic Peninsula.
"Children play there, people live there, and we want to ensure their safety," he said.
The Quillayute River has frequently flooded; in 2006, a heavy flood made several buildings uninhabitable until water subsided and repairs could be made.
Many of the tribal structures are in a tsunami zone.
"The Quileute day care facility, the elder center, tribal offices and tribal members' homes are directly in the path of the tsunami that one day will surely come," Dicks said when he ingtroduced the bill.
"Getting the tribe out of danger is of great concern to all of us, and I am very pleased to introduce legislation to help the tribe move their people and infrastructure out of the danger zone."
Counsell-Geyer said that having the ability to move to higher ground would alleviate the worries tribal members live with daily.
She said the tribe would not abandon the lower village but would move many structures out of the tsunami and flood zones.
The action is two-pronged.
It provides 280 acres at the south side of the reservation in LaPush to the tribe to develop so that it can move its school, elder center, tribal administrative offices and some homes to higher ground, away from flood and tsunami zones.
It also transfers 492 acres at the northern part of the reservation to resolve a longstanding boundary dispute of more than 50 years with the park, which completely surrounds the reservation.
That portion would remain undeveloped, said Tribal Chairwoman Anna Rose Counsell-Geyer.
"I am extremely excited and look forward to the new beginnings it holds for our tribe," Counsell-Geyer said Thursday, speaking from Washington, D.C., where she had met with President Barack Obama and members of Congress to discuss Native American issues.
Dicks' bill introduction follows action earlier this week that sent to Obama for his signature legislation giving the Hoh tribe, which is south of the Quileute, 37 acres of parkland so that it can move out of a tsunami zone and the floodplain of the Hoh River.
In addition to the land for the Quileute, the bill also designates approximately 4,011 acres in the park as wilderness -- a 4,000-acre tract near Lake Crescent and an 11-acre area near Boulder Creek, a tributary of the Elwha River.
Allowing the Quileute to move out of the tsunami zone and away from the banks of the Quillayute River, is a matter of simple safety, said Dicks, D-Belfair, who represents the 6th Congressional District, which includes the North Olympic Peninsula.
"Children play there, people live there, and we want to ensure their safety," he said.
The Quillayute River has frequently flooded; in 2006, a heavy flood made several buildings uninhabitable until water subsided and repairs could be made.
Many of the tribal structures are in a tsunami zone.
"The Quileute day care facility, the elder center, tribal offices and tribal members' homes are directly in the path of the tsunami that one day will surely come," Dicks said when he ingtroduced the bill.
"Getting the tribe out of danger is of great concern to all of us, and I am very pleased to introduce legislation to help the tribe move their people and infrastructure out of the danger zone."
Counsell-Geyer said that having the ability to move to higher ground would alleviate the worries tribal members live with daily.
She said the tribe would not abandon the lower village but would move many structures out of the tsunami and flood zones.
"The council has to provide protection and safety for our people," she said.
"With the threat of flooding every year, it puts people a little on edge wondering if this was the year it was all going to flood.
"People have to live with that fear -- and have lived with it for decades."
Park spokeswoman Barb Maynes said that Dicks had requested "technical information and assistance in addressing the safety issue for the tribe, and we were very pleased in being able to assist in that way."
Land resolving the boundary dispute will return culturally important property to the tribe, Counsell-Geyer said.
"We are extremely proud that an area of enormous cultural and religious significance to our tribe, such as Thunder Field, will once again become part of our reservation," she said.
"We see the return of Thunder Field as a long-overdue restoration of a wonderful part of our cultural heritage."
The bill does not resolve a dispute over who owns Rialto Beach, which is part of the park.
Both the tribe and the park agreed to set that issue aside while negotiating what land would change hands.
The bill will ensure that access to both Rialto Beach and Second Beach, which also is in the park, is available.
In 2005 and 2006, during negotiations, the tribe, which owns the parking lot and trailhead to Second Beach, shut down access to the beach while it awaited word on the possibility of gaining higher ground.
The exact boundary of the reservation has been disputed along the Quillayute River since a 1910 storm shifted the mouth of the river southward from the shore of Rialto Beach to just off the sand spit near Little James Island.
To determine the boundary, the federal government conducted a land survey in 1914.
The surveyor, while noting the former location of the river mouth, deemed that the boundary of the reservation ran along the middle of the river in its current location.
When the park was created in 1953, the boundary was based on the 1914 survey.
However, the 9th Circuit Court of Appeals ruled in Moore v. United States in 1946 that the entire riverbed up to the north bank belongs to the Quileute tribe.
The Quileute Reservation was established in 1889, based on a survey conducted eight years earlier.
"With the threat of flooding every year, it puts people a little on edge wondering if this was the year it was all going to flood.
"People have to live with that fear -- and have lived with it for decades."
Park spokeswoman Barb Maynes said that Dicks had requested "technical information and assistance in addressing the safety issue for the tribe, and we were very pleased in being able to assist in that way."
Land resolving the boundary dispute will return culturally important property to the tribe, Counsell-Geyer said.
"We are extremely proud that an area of enormous cultural and religious significance to our tribe, such as Thunder Field, will once again become part of our reservation," she said.
"We see the return of Thunder Field as a long-overdue restoration of a wonderful part of our cultural heritage."
The bill does not resolve a dispute over who owns Rialto Beach, which is part of the park.
Both the tribe and the park agreed to set that issue aside while negotiating what land would change hands.
The bill will ensure that access to both Rialto Beach and Second Beach, which also is in the park, is available.
In 2005 and 2006, during negotiations, the tribe, which owns the parking lot and trailhead to Second Beach, shut down access to the beach while it awaited word on the possibility of gaining higher ground.
The exact boundary of the reservation has been disputed along the Quillayute River since a 1910 storm shifted the mouth of the river southward from the shore of Rialto Beach to just off the sand spit near Little James Island.
To determine the boundary, the federal government conducted a land survey in 1914.
The surveyor, while noting the former location of the river mouth, deemed that the boundary of the reservation ran along the middle of the river in its current location.
When the park was created in 1953, the boundary was based on the 1914 survey.
However, the 9th Circuit Court of Appeals ruled in Moore v. United States in 1946 that the entire riverbed up to the north bank belongs to the Quileute tribe.
The Quileute Reservation was established in 1889, based on a survey conducted eight years earlier.
peninsuladailynews via BlackPack
xoxo
Carrie
Sunday, November 28, 2010
Tuesday, October 26, 2010
Rick Mora talks Twilight
For those of you who don't remember Rick in Twilight (how could you not!!) lol here are some photos:
Photo Credit: http://www.rickmora.com/
blackpack
~Robstenfan
Wednesday, August 11, 2010
'Twilight' leads Quileute tribe to help museum tell its true story
Wolves that once roamed the wild Olympics, the stories say, were the first Quileute ancestors, transfigured by Kwati, a shape shifter and transformer as old and familiar here as the mist that rolls in from the Pacific.
That creation story, and much more of the Quileute culture, will be shared in a new exhibit at the Seattle Art Museum beginning Saturday.
The goal of the exhibit is simple: It's a chance for the tribe to set the record straight after its international exposure in the vampire-themed "Twilight" books and films, in which Quileute tribal members are depicted as teen werewolves provoked into snarling fits of temper.
The works are fiction, of course. And while some members of the tribe have taken their Hollywood persona mostly in good-humored stride, some elders at Quileute are not amused. At their urging, the tribal council passed a resolution authorizing Barbara Brotherton, curator of Native American art at SAM, to work with the tribe to create the exhibit, to show the world a bit of the real Quileute culture.
"We are a lot different from Hollywood, I'll tell you that," said Christian Penn, 81, known as "Jiggs" on the reservation. With his carved wooden staff, he recently presided with a quiet pride over the tribe's weekly Wednesday drum-circle gathering at the Quileute community center, where comfort food and traditional song and dance are on offer to anyone.
"We are from the wolf clan, we carry it down from generation to generation, it lifts our spirit up, and it's been with us for years and years," Penn said.
But what about werewolves? "Twilight"? He had a ready answer: "I've got mixed feelings about that," Penn said. "They got that vampire thing all mixed up with the wolf clan. No way!" And with a rap of his cane on the floor for emphasis, that was simply that.
A runaway sensation in the wider world, the "Twilight" saga has had little impact on some here. When asked about the movies and books, David Hudson, the tribe's traditional chief, wrinkles his brow as if at a faraway noise.
"We live our culture here," Hudson said. "We have our ocean, clams, smelt. Halibut. The woods are at our back door, with elk, cedar, bear and deer for our carving and regalia and our food. Our songs are our identity, and we can sing for hours and hours."
Fog cruises in from the vast Pacific as he talks; the sea stacks and James Island just offshore ease in and out of view. Songs and drums boom out the door of the community center. Over at the downtown dock, tribal fishermen brought in so much halibut, they are giving it away.
"That is what we mean by rich," Hudson says.
A first for the tribe
Tribal elders, teens and council members spent more than a year working with Brotherton to produce the exhibit, which is a first of its kind. It includes many art objects never before seen in public, even by tribal members themselves. Wolf headdresses, rattles, drums, ceremonial objects, historical photographs, videos and more offer a rare glimpse inside Quileute culture.
Working side by side with tribal members, Brotherton learned the meaning of the tribe's wolf dance and secret societies, and the stories behind baskets, rattles, drums, and even children's drawings of a wolf dance under way at Quileute in 1907, with members of the wolf society circling the central fire in a ceremonial house.
Three of the dancers wear blankets around their bodies to look like wolf skins, while others are decorated with branches from salal bushes and, Brotherton writes in her description of the drawing, probably blowing whistles to represent the voice of the spirit.
The Quileutes have an ancient and deep association with wolves, an animal whose toothy visage appears over and again in Quileute baskets, rattles, masks and carvings in the exhibit.
"It's awesome that people are wanting to know who we are, because we have been here since the beginning of time," said Ann Penn-Charles, known as "Miss Ann," a drug-and-alcohol counselor on the reservation, which is home to about half the tribe's approximately 850 members.
"A lot of elders are hurt because we were portrayed as werewolves, and they didn't want us portrayed as these wild Indians, they want people to know we are not these crazy Indians that change into werewolves when we get mad. We settle our differences peacefully.
"Our council was getting a lot of flak from our elders, saying 'Show them the real Quileute, not this Hollywood Quileute.' "
She is bemused by some of the "Twilight" tourists visiting the reservation.
"They didn't think real Quileutes actually existed; they just thought somebody made it up. It's, 'Oh my God, we got to see real Quileutes and the guys could be in the movie, they are so buff, why did they even use actors?' "
Fun with "Twilight"
To be sure, many on this reservation have had a lot of fun with the "Twilight" buzz.
"Oh, I loved the books, and I've seen all the movies," said Beverly Loudon, a Quileute elder whose handle on the reservation is "Quileute Bella."
She staffed the tribe's table at a three-day "Twilight" convention in Seattle last January and says she loves all the attention the saga has brought the tribe: "It's good to know our little tribe is known all over."
Her brother Roger Jackson has carved several wolf masks and continues the practice of the wolf dance. He was glad to see more than a dozen wolf masks come out at a recent gathering, as the tribe's culture revives.
He carries many wolf stories: of the orca whales, which will transform themselves as wolves to come visit the Quileute wolves ashore, then transform again back to orcas, the wolves of the sea. And he remembers his father telling him about lying down to rest once while hunting and awakening to find a wolf watching him.
"He said the wolf was there to protect him, and after that, whenever he went hunting he used to always see that wolf following him. He was his watcher."
He knows of the early days in the 1800s of the wolf society, a secret society of tribal members with songs, dances and ceremonies earned through traditional practices and family inheritance.
"When it was really strong, it is before my time, during the early days," he said. Back then, certain members of the society would throw rocks on the roofs of members' homes on the reservation: their way of announcing the secret society's meetings.
Jackson and other tribal members at Quileute are working to revive the wolf society. He was part of the group of advisers for the exhibit. While much of the tribe's culture remains private, he hopes the exhibit will bring forth more stories and more sharing from his tribe and others, to deepen an ongoing cultural revival.
"We got the tail end of it; just like our language, it almost disappeared," Jackson said.
"Bringing this out, for it to be displayed and showed, maybe the doors will be opened for the Quileute tribe," Jackson said. "That is the way I see it. People will see that, and say, 'I have important information for you Quileutes I have carried for a long time.' "
source
~Robstenfan
That creation story, and much more of the Quileute culture, will be shared in a new exhibit at the Seattle Art Museum beginning Saturday.
The goal of the exhibit is simple: It's a chance for the tribe to set the record straight after its international exposure in the vampire-themed "Twilight" books and films, in which Quileute tribal members are depicted as teen werewolves provoked into snarling fits of temper.
The works are fiction, of course. And while some members of the tribe have taken their Hollywood persona mostly in good-humored stride, some elders at Quileute are not amused. At their urging, the tribal council passed a resolution authorizing Barbara Brotherton, curator of Native American art at SAM, to work with the tribe to create the exhibit, to show the world a bit of the real Quileute culture.
"We are a lot different from Hollywood, I'll tell you that," said Christian Penn, 81, known as "Jiggs" on the reservation. With his carved wooden staff, he recently presided with a quiet pride over the tribe's weekly Wednesday drum-circle gathering at the Quileute community center, where comfort food and traditional song and dance are on offer to anyone.
"We are from the wolf clan, we carry it down from generation to generation, it lifts our spirit up, and it's been with us for years and years," Penn said.
But what about werewolves? "Twilight"? He had a ready answer: "I've got mixed feelings about that," Penn said. "They got that vampire thing all mixed up with the wolf clan. No way!" And with a rap of his cane on the floor for emphasis, that was simply that.
A runaway sensation in the wider world, the "Twilight" saga has had little impact on some here. When asked about the movies and books, David Hudson, the tribe's traditional chief, wrinkles his brow as if at a faraway noise.
"We live our culture here," Hudson said. "We have our ocean, clams, smelt. Halibut. The woods are at our back door, with elk, cedar, bear and deer for our carving and regalia and our food. Our songs are our identity, and we can sing for hours and hours."
Fog cruises in from the vast Pacific as he talks; the sea stacks and James Island just offshore ease in and out of view. Songs and drums boom out the door of the community center. Over at the downtown dock, tribal fishermen brought in so much halibut, they are giving it away.
"That is what we mean by rich," Hudson says.
A first for the tribe
Tribal elders, teens and council members spent more than a year working with Brotherton to produce the exhibit, which is a first of its kind. It includes many art objects never before seen in public, even by tribal members themselves. Wolf headdresses, rattles, drums, ceremonial objects, historical photographs, videos and more offer a rare glimpse inside Quileute culture.
Working side by side with tribal members, Brotherton learned the meaning of the tribe's wolf dance and secret societies, and the stories behind baskets, rattles, drums, and even children's drawings of a wolf dance under way at Quileute in 1907, with members of the wolf society circling the central fire in a ceremonial house.
Three of the dancers wear blankets around their bodies to look like wolf skins, while others are decorated with branches from salal bushes and, Brotherton writes in her description of the drawing, probably blowing whistles to represent the voice of the spirit.
The Quileutes have an ancient and deep association with wolves, an animal whose toothy visage appears over and again in Quileute baskets, rattles, masks and carvings in the exhibit.
"It's awesome that people are wanting to know who we are, because we have been here since the beginning of time," said Ann Penn-Charles, known as "Miss Ann," a drug-and-alcohol counselor on the reservation, which is home to about half the tribe's approximately 850 members.
"A lot of elders are hurt because we were portrayed as werewolves, and they didn't want us portrayed as these wild Indians, they want people to know we are not these crazy Indians that change into werewolves when we get mad. We settle our differences peacefully.
"Our council was getting a lot of flak from our elders, saying 'Show them the real Quileute, not this Hollywood Quileute.' "
She is bemused by some of the "Twilight" tourists visiting the reservation.
"They didn't think real Quileutes actually existed; they just thought somebody made it up. It's, 'Oh my God, we got to see real Quileutes and the guys could be in the movie, they are so buff, why did they even use actors?' "
Fun with "Twilight"
To be sure, many on this reservation have had a lot of fun with the "Twilight" buzz.
"Oh, I loved the books, and I've seen all the movies," said Beverly Loudon, a Quileute elder whose handle on the reservation is "Quileute Bella."
She staffed the tribe's table at a three-day "Twilight" convention in Seattle last January and says she loves all the attention the saga has brought the tribe: "It's good to know our little tribe is known all over."
Her brother Roger Jackson has carved several wolf masks and continues the practice of the wolf dance. He was glad to see more than a dozen wolf masks come out at a recent gathering, as the tribe's culture revives.
He carries many wolf stories: of the orca whales, which will transform themselves as wolves to come visit the Quileute wolves ashore, then transform again back to orcas, the wolves of the sea. And he remembers his father telling him about lying down to rest once while hunting and awakening to find a wolf watching him.
"He said the wolf was there to protect him, and after that, whenever he went hunting he used to always see that wolf following him. He was his watcher."
He knows of the early days in the 1800s of the wolf society, a secret society of tribal members with songs, dances and ceremonies earned through traditional practices and family inheritance.
"When it was really strong, it is before my time, during the early days," he said. Back then, certain members of the society would throw rocks on the roofs of members' homes on the reservation: their way of announcing the secret society's meetings.
Jackson and other tribal members at Quileute are working to revive the wolf society. He was part of the group of advisers for the exhibit. While much of the tribe's culture remains private, he hopes the exhibit will bring forth more stories and more sharing from his tribe and others, to deepen an ongoing cultural revival.
"We got the tail end of it; just like our language, it almost disappeared," Jackson said.
"Bringing this out, for it to be displayed and showed, maybe the doors will be opened for the Quileute tribe," Jackson said. "That is the way I see it. People will see that, and say, 'I have important information for you Quileutes I have carried for a long time.' "
source
~Robstenfan
Saturday, August 7, 2010
Quileute Myths, Legends, And Stories
I never get tired of learning more about the Native American culture. Their stories are a part of who they are and are passed down from generation to generation. Here is an interesting look at some of the Quileute myths, legends, and stories.
Quileute Stories
Native American cultures spread out across the Great Plains of North America recite stories. These stories are as old as humankind and are passed down generation to generation around camp fires. They survive in our Contemporary living rooms during holidays and additional gatherings, when we take part in family customs and share family stories in very much the same way that the Quileute storytellers learned their stories by hearing the Quileute stories of their tribe. Even though the stories of the Quileute might be published in books, they cannot be attributed to a specific author, nor can they be frozen in time, place, form, or content. They’re not the work of an single imagination; they’re folklore, anonymous, Ever changing, propagating the hearts, minds, and mouths of countless tellers.
Quileute Legend
It’s as well interesting to note the wide range of tales in Quileutes.com’s collection. A myth, such as the “Quileute Creation Legend”, is a creation story, fundamentally religious in its content, explaining the beginning of the earth and its creatures in a fashion similar to the book of Genesis. Myths, such as “The Origin of Elks” or “The Beaver’s Tail” narrate deeds or outcomes, frequently stunning in nature, comparable to “The Legend of Johnny Appleseed.” With plenty embellishment, stories could be regarded as a tall tale. Occasionally these stories may look silly or childish. Indeed, they’re frequently recited to children. But scholars remind us that folklore can be a powerful influence on the way we see ourselves and interpret the world around us. Joseph Campbell, the noted folklorist, explored religious mythologies of the world. His books uncover the commonality of seemingly disparate opinions, all of them exhibiting the human being aspiring towards spirituality
Quileute Religion in Legend
Numerous Native American tales are of religious origin and satisfy a spiritual need. It might be hard for non-Native readers to see religious belief in these Quileute tales as they’re immensely unlike the stories told in the Bible and other teachings of the Christian religion. Readers may find a deeper appreciation of Quileute stories by comparing them with stories from their own spiritual background.
Preserving Quileute Tradition
Stories are crucial in instructing moral values and tribal history. For each story had a genuine reason for it. The Quileutes didn’t have schoolhouses, so they had to tell stories to teach their children. Stories like “How the Deer Received Antlers” or “The Lazy Boy Who Became a Whaler ” warn the listener against boastfulness and arrogance. In “Duskeah,” the sinner dies, burnt up in a camp fire. This is a consequence of her causing harm to children, and the listener learns a Quileute version of the Hindu concept of karma- what goes around, comes back around.
Author: Brian Stiff of www.Quileutes.com
Source: WWW-People.Info
~Robstenfan
Quileute Stories
Native American cultures spread out across the Great Plains of North America recite stories. These stories are as old as humankind and are passed down generation to generation around camp fires. They survive in our Contemporary living rooms during holidays and additional gatherings, when we take part in family customs and share family stories in very much the same way that the Quileute storytellers learned their stories by hearing the Quileute stories of their tribe. Even though the stories of the Quileute might be published in books, they cannot be attributed to a specific author, nor can they be frozen in time, place, form, or content. They’re not the work of an single imagination; they’re folklore, anonymous, Ever changing, propagating the hearts, minds, and mouths of countless tellers.
Quileute Legend
It’s as well interesting to note the wide range of tales in Quileutes.com’s collection. A myth, such as the “Quileute Creation Legend”, is a creation story, fundamentally religious in its content, explaining the beginning of the earth and its creatures in a fashion similar to the book of Genesis. Myths, such as “The Origin of Elks” or “The Beaver’s Tail” narrate deeds or outcomes, frequently stunning in nature, comparable to “The Legend of Johnny Appleseed.” With plenty embellishment, stories could be regarded as a tall tale. Occasionally these stories may look silly or childish. Indeed, they’re frequently recited to children. But scholars remind us that folklore can be a powerful influence on the way we see ourselves and interpret the world around us. Joseph Campbell, the noted folklorist, explored religious mythologies of the world. His books uncover the commonality of seemingly disparate opinions, all of them exhibiting the human being aspiring towards spirituality
Quileute Religion in Legend
Numerous Native American tales are of religious origin and satisfy a spiritual need. It might be hard for non-Native readers to see religious belief in these Quileute tales as they’re immensely unlike the stories told in the Bible and other teachings of the Christian religion. Readers may find a deeper appreciation of Quileute stories by comparing them with stories from their own spiritual background.
Preserving Quileute Tradition
Stories are crucial in instructing moral values and tribal history. For each story had a genuine reason for it. The Quileutes didn’t have schoolhouses, so they had to tell stories to teach their children. Stories like “How the Deer Received Antlers” or “The Lazy Boy Who Became a Whaler ” warn the listener against boastfulness and arrogance. In “Duskeah,” the sinner dies, burnt up in a camp fire. This is a consequence of her causing harm to children, and the listener learns a Quileute version of the Hindu concept of karma- what goes around, comes back around.
Author: Brian Stiff of www.Quileutes.com
Source: WWW-People.Info
~Robstenfan
Thursday, August 5, 2010
Seattle Art Museum Features Quileute Heritage: The Real Wolf Story
“Opening Celebration Event, August 14, 2010, 1-3 pm
Join us for a performance by the Quileute Nation Drum Circle, celebrating the opening of the exhibition Behind the Scenes: The Real Story of the Quileute Wolves. Organized in conjunction with the Quileute Nation, this exhibition brings together rare, never-before exhibited art works and creates a public forum for the Quileute people to introduce their culture beyond what is depicted in the Twilight books and films. The wolf plays a major role in the cultural beliefs of the Quileute Native Peoples of coastal Washington. According to oral traditions, the first Quileute people were changed from a pair of wolves into human form by the Transformer, Kwati. This creation legend is central to the Quileute world view, and wolf imagery can be viewed throughout the exhibition. “
For more information see the SAM site.Through Twilight Lexicon
via source
xoxo
Carrie
Monday, August 2, 2010
Seattle Art Museum to host Quileute legend exhibit
'The Twilight Saga: Eclipse' - Kimberley French/Summit Ent.
Starting August 14th, according to Seattle PI, the Seattle Art Museum will host a Behind the Scenes: the Real Story of Quileute Wolves exhibit.
According to the exhibit's listing on SAM's website, "The wolf is central to the cultural beliefs of the Quileute Native Peoples of coastal Washington, and wolf imagery is prominent in their art forms. According to oral traditions, the first Quileute were changed from wolves by the Transformer, Kwati; those ancestral beginnings figure significantly in the Quileute world view, even today . . . This exhibition consisting of about 30 objects seeks to provide a public platform for the display and interpretation of art works that represent Quileute wolf mythology specifically, and also the larger sphere of their beliefs about spirituality and transformation."
The exhibit will open "with a performance by a Quileute song and dance group . . . [and] Brotherton said she hopes 'Twilight' fans will visit the exhibit, and that teachers will capitalize on the craze in the classroom."
source
~Robstenfan
Tuesday, July 13, 2010
Nice Piece Of Jewelry: N M - Quileute Tribe Cuff
New Moon - Quileute Tribe Cuff
It's the next best thing to cuffing yourself to Jacob. Polished brass-tone cuff features the wolf pack tribe tattoo. The Twilight Saga: New Moon logo appears on the side.
You can check them out here: http://www.torrid.com/torrid/Clearance/J
~Robstenfan
Tuesday, May 25, 2010
How To Draw the Quileute Tribe Tattoo
Step 1.Drawing the New Moon tattoo should be easy for you guys because you are not drawing by eye, instead you are getting a step by step tutorial. Start with a large circle and then draw the guidelines in the middle as you see here.
Step 2.Starting with the sides you will start sketching out the shapes of the semi-arched designs that will start this tribal tattoo. Once all three shapes are drawn out and colored in you will add two circle shapes directly in the middle and then make them look like rinded designs. You will then draw out the triangular shape for what is supposed to be a wolf's nose, and then color it in as well.
~Robstenfan
Monday, March 29, 2010
Quileute Nation Opens Tribal Online Store
Tinsel Korey Tweeted about this the other week. The folks over at Quileute Wolfpack reminded us and the Quileute publicity team sent over these images. The Quileute Nation now has started an online store. If you have ever been to La Push there is quote an extensive store with tons of items. Pel regularly wears a necklace that she got there. Check out their items. We’ve seen them first-hand and can attest to the superior craftsmanship and high quality.
VISIT STORE
Source Via cullensnews~Robstenfan
Monday, February 8, 2010
Twilight & the Quileutes: The Effect of New Found Fame
ALL the world, it seems, has been bitten by “Twilight.” Conservative estimates place revenue generated from Stephenie Meyer’s vampire chronicles — the books, movies and merchandise — in the billion-dollar range. Scarcely mentioned, however, is the effect that “Twilight” has had on the tiny Quileute Nation, situated on a postage stamp of a reservation, just one square mile, in remote La Push, Wash.
To millions of “Twilight” fans, the Quileute are Indians whose (fictional) ancient treaty transforms young males of the tribe into vampire-fighting wolves. To the nearly 700 remaining Quileute Indians, “Twilight” is the reason they are suddenly drawing extraordinary attention from the outside — while they themselves remain largely excluded from the vampire series’ vast commercial empire.
Just last month, MSN.com issued an apology to the Quileute for intruding on its territory while videotaping a “Twilight” virtual tour in September. MSN.com sought permission from the Chamber of Commerce in nearby Forks, Wash., but didn’t pay the same courtesy to the Quileute. The video team trespassed onto a reservation cemetery and taped Quileute graves, including those of esteemed tribal leaders. These images were then set to macabre music and, in November, posted on MSN.com. The tribe quickly persuaded MSN.com to remove the Quileute images.
But this was only one episode in the story of the tribe’s phenomenal, and apparently increasing, new fame. “Twilight” has made all things Quileute wildly popular: Nordstrom.com sells items from Quileute hoodies to charms bearing a supposed Quileute werewolf tattoo. And a tour company hauls busloads of fans onto the Quileute reservation daily. Yet the tribe has received no payment for this commercial activity. Meanwhile, half of Quileute families still live in poverty.source
It’s important to point out that the outside uses of the Quileute name, from the “Twilight” books to the tattoo jewelry, are quite likely legal. American intellectual property laws, except in very specific circumstances, do not protect indigenous peoples’ collective cultural property.
In fact, many businesses use tribal names without involving the Indians themselves. Consider, for example, well-known products like Jeep Cherokee trucks, Oneida flatware and Apache helicopters — none of which are officially associated with Indian tribes. (The Quileute say they have never been contacted by Ms. Meyer or any of those who use the Quileute name for merchandising.)
The most significant federal law that addresses the marketing of Indian cultural goods — the Indian Arts and Crafts Act, passed in 1935 — is meant to ensure truth in advertising. It requires that any artistic products claiming to have a tribal origin are in fact produced by that tribe. Hopi kachina dolls, for example, must be Hopi-made. But it does not come into play for the Quileute hoodies, jewelry or other goods, because there is no claim they were made by the Quileute.
So what can be done? Even absent legal protection, the Quileute should be able to have a say in, and benefit financially from, outsiders’ use of their cultural property.
Many Indian tribes develop markets for their own cultural property — or at least the part of it that is not deemed sacred and therefore private. Some have introduced culturally appropriate commercial products — Navajo rugs, for example, or Potawatomi porcupine-quill earrings — to educate non-Indians about their traditions or to earn a living.
The Quileute are likewise eager to share their tribal culture, even if the interest in it was created primarily by Hollywood. The Quileute welcome outsiders, as my own interactions with them have confirmed. When hordes of “Twilight” fans showed up in La Push in 2008, the tribe, as a sovereign Indian nation, could have closed its reservation, but tribal members chose not to do so.
At the same time, like indigenous peoples around the globe, the Quileute want to be meaningful participants in the treatment of their own cultural property. This means, first and foremost, having their sovereignty and their culture respected by outsiders. The Quileute’s Web site tells visitors about the tribal laws that govern Quileute territory. One of these laws specifies that burial grounds and religious ceremonies are “sacred and not to be entered.” Had MSN acknowledged the tribe as a sovereign government, it might not have broken that rule. The Quileute believe that respect for Indian tribal sovereignty could likewise bridge cultural gaps between other Indian communities and outsiders.
Going forward, the Quileute should be engaged in the “Twilight” phenomenon. They should be able, first, to welcome Ms. Meyer to the reservation and introduce her to the Tribal Council and all the Quileute people. They should be consulted on projects where the Quileute name and culture are used to market products. And Quileute elders should be able to share with the world the true Quileute creation story, in which tribal members were transformed into humans from wolves (not vampire-fighting wolves).
Undoubtedly, the Quileute, whose remote reservation leaves them with few options for economic development, would also welcome “Twilight”-based profit-sharing arrangements or other opportunities to capitalize on the phenomenon. They struggle to maintain adequate tribal housing and to support their tribal school, Elder Center and tribal court, all of which are integral to ensuring that their culture continues for future generations.
The ultimate choice, regarding not only the Quileute but all indigenous peoples, is not simply whether outsiders are free to appropriate tribal cultural property. For the sake of fairness as much as law, indigenous peoples must play a significant role in decisions regarding their cultural property.
~Robstenfan
Tuesday, January 12, 2010
Apology
MSN is to send an apology to the Quileute nation.
Quileute to receive apology for MSN.com's 'Twilight' video
LAPUSH -- MSN.com is set to offer a public apology to the Quileute tribe today for a video shot on Stephenie Meyer Weekend in September that showed unapproved filming on the reservation -- including scenes of the cemetery and graves, said tribal spokeswoman Jackie Jacobs.
Jacobs said she was first alerted to the video on Nov. 12 -- just two days before she and tribal council members left for the Los Angeles premiere of "The Twilight Saga: New Moon."
"It was such a bittersweet trip because I found out just two days before, and I knew I would be going to this huge celebration and would have to sit down and tell the council about it," Jacobs said.
"I couldn't really reiterate verbally or adequately convey what those images were like."
The film crew shot images of the Tribal Council building, totem poles, First Beach, the Senior Center and the Quileute Cemetery.
The film was set to dark music -- described by Jacobs as "macabre" -- and was filmed in an amateur documentary style.
Grave of chief
Repeatedly zooming in and out on a grave of a Quileute tribal chief -- who Jacobs did not name -- also added to the dark, suspenseful nature of the short film.
"As a native woman, I was astounded and sick to my stomach -- especially knowing I was the person who would have to tell the family about this," Jacobs said.
When Jacobs spoke with MSN on Nov. 12, it took the video down within minutes, she said.
Jacobs said the filmmakers had contacted the Forks Chamber of Commerce for permission to film points of interest for a virtual Twilight tour.
Meyer is the author of the Twilight series; she was not associated with the MSN project.
She said no one at the tribe was contacted for permission to film on the reservation.
"Anyone who is conducting business on our sovereign nation should go through the proper channels," she said.
Her contact information as well as the tribal numbers appear on the Web sitewww.quileutenation.org, she said.
Pain and suffering
"This situation has caused an enormous amount of pain and suffering to the Quileute Nation as a whole, but especially to the descendants of the Quileute chief," she said.
"An apology will never erase that hurt.
"Besides heartbreak, I was in shock and perplexed that an organization that presents itself as culturally sensitive and aware to indigenous people's plights all over the world could make such an egregious choice in their own backyards."
Jacobs said the tribe plans to work with MSN, which will produce a series of educational videos that the tribe can use to teach about its culture.
"We need to use the situation as an educational opportunity to teach the world how to conduct themselves when visiting a sovereign nation," said Carol Hatch, Quileute tribal chairwoman.
Among the etiquette guidelines the tribe posted on its site http://www.quileutenation.org/indian-country-etiquette is: "Burial grounds and religious ceremonies are sacred and are not to be entered."
"You can't really erase these situations," Jacobs said.
"But you can utilize it as an educational platform."
Source
xoxo
Carrie
Quileute to receive apology for MSN.com's 'Twilight' video
LAPUSH -- MSN.com is set to offer a public apology to the Quileute tribe today for a video shot on Stephenie Meyer Weekend in September that showed unapproved filming on the reservation -- including scenes of the cemetery and graves, said tribal spokeswoman Jackie Jacobs.
Jacobs said she was first alerted to the video on Nov. 12 -- just two days before she and tribal council members left for the Los Angeles premiere of "The Twilight Saga: New Moon."
"It was such a bittersweet trip because I found out just two days before, and I knew I would be going to this huge celebration and would have to sit down and tell the council about it," Jacobs said.
"I couldn't really reiterate verbally or adequately convey what those images were like."
The film crew shot images of the Tribal Council building, totem poles, First Beach, the Senior Center and the Quileute Cemetery.
The film was set to dark music -- described by Jacobs as "macabre" -- and was filmed in an amateur documentary style.
Grave of chief
Repeatedly zooming in and out on a grave of a Quileute tribal chief -- who Jacobs did not name -- also added to the dark, suspenseful nature of the short film.
"As a native woman, I was astounded and sick to my stomach -- especially knowing I was the person who would have to tell the family about this," Jacobs said.
When Jacobs spoke with MSN on Nov. 12, it took the video down within minutes, she said.
Jacobs said the filmmakers had contacted the Forks Chamber of Commerce for permission to film points of interest for a virtual Twilight tour.
Meyer is the author of the Twilight series; she was not associated with the MSN project.
She said no one at the tribe was contacted for permission to film on the reservation.
"Anyone who is conducting business on our sovereign nation should go through the proper channels," she said.
Her contact information as well as the tribal numbers appear on the Web sitewww.quileutenation.org, she said.
Pain and suffering
"This situation has caused an enormous amount of pain and suffering to the Quileute Nation as a whole, but especially to the descendants of the Quileute chief," she said.
"An apology will never erase that hurt.
"Besides heartbreak, I was in shock and perplexed that an organization that presents itself as culturally sensitive and aware to indigenous people's plights all over the world could make such an egregious choice in their own backyards."
Jacobs said the tribe plans to work with MSN, which will produce a series of educational videos that the tribe can use to teach about its culture.
"We need to use the situation as an educational opportunity to teach the world how to conduct themselves when visiting a sovereign nation," said Carol Hatch, Quileute tribal chairwoman.
Among the etiquette guidelines the tribe posted on its site http://www.quileutenation.org/indian-country-etiquette is: "Burial grounds and religious ceremonies are sacred and are not to be entered."
"You can't really erase these situations," Jacobs said.
"But you can utilize it as an educational platform."
Source
xoxo
Carrie
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