This month’s Museum of Motherhood Ecofeminism research included the Women’s Wilderness Program and Early Native American women’s roles as hunters. As I ventured through the Women’s Wilderness website and associated articles, I reflected on my hiking days. This is when my church group and I blazed through on a ten-day hike through the upper Yosemite trails.
Our group was able to conquer the trail on top of El Capitan in Yosemite California. I recall the strengthening training, and jogging events along the California coastal beach. I found my former training was very similar to the training the Women in the Wilderness practice, but nothing like the practices of Indigenous tribes in early American history. While contemporary hiking prep includes boots, plastic bags, sports bras, and sunblock with SPF of 30 +, these first peoples lived much closer to the land and did not require the kind of store-bought items modern day outdoor-types have come to count on, myself included.
In this final post for MOM, I am aiming to connect my modern-day nature experiences to the journal article, Female Hunter of Early America which references Native American women’s roles in the outdoors. In this article, Dr. Haas debates and shows evidence for females as hunters in Early America. I cannot imagine a more different world than the Californian landscape I have come to expect and the assumptions and traditions I have grown up with in my lifetime. He asserts that some modern historians are now challenging previously held man-as-hunter theories. His labor division philosophy has gained new evidence for women’s roles as hunters. Dr. Haas reveals a young Native American female was found with a hunting tool kit in the Wilamaya Patjxa Native burial site. His findings demonstrate early-Native American women might have been large game hunters.
As a Public History student, I was delighted to research and explore Ecofeminism concepts during my time at MOM. I am encouraged by the Women’s Wilderness program which continues to benefit young women’s growth, confidence, and leadership skills. I believe Dr. Haas’s article, The Female Hunter of Early America, has a valid stance that introduces a potential image-change with regard to woman’s roles. As my American Public University program is near completion, I am reaching the conclusion of my research goals. I have gained new knowledge of Native American, and Ecofeminism topics. I appreciate the Museum of Motherhood lens throughout the Internship program and have learned so much through my experiences here.
As we approach the winter months, expressing gratitude, a time of Thanksgiving, and other family gatherings, I have been drawn to the traditions of the Chumash Native Americans who share their history and demonstrate celebrations with ancestral ceremonies and stories. This article showcases traditional Native American travels to the Channel Island in California, a Mother Earth story from a Chumash decedent, and Covid-19 precautionary practices.
The Santa Ynez band of Chumash Indians currently reside on the reservation located in Santa Barbara County in California. They have kept their Chumash traditions alive for 100 years. Their cultural heritage achievements include maintaining a connection to ancestral spiritual beliefs. These Native Americans have a festival called *Hutash*, named after the Chumash Earth Goddess. Since 2001, the Santa Ynez Chumash tribe has made the journey to the California Channel Islands for cultural holiday gatherings. The celebrations have traditional activities such as feasting, dancing, and singing.
A youtube video and Chumash celebration titled Awakening Ancestral Memories documents amazing finds. This video presents a Chumash Indian decedent Eva who narrates the reconstructed Ancestral Chumash tradition. “A Hundred years ago, The Chumash Indians traveled for trading purposes in a canoe called Tamal. In 2001, the Chumash Indians recreated the tradition with a sea- voyage trip from the North American mainland to Santa Cruz Ca. Island, which is a section of the Channel Islands. Eva took her father’s place as Captain in the year her stepmother passed away. Eva tells us, “My mother’s spirit was with us and gave us the confidence to make this harsh journey.” The ancestral ceremonies begin with Chumash Indians greeting the arriving sea travels with cooked meals. Early in life, Eva was able to step into the shoes of the “Dark water paddlers” which is an honorable position to hold in the Chumash community. These were the crew members who started the Tamal trek in the early morning, 2:00 a.m. from Ventura Ca. harbor. Eva says, “the crew travels the first 21 miles toward the Channel Island, and this early time is so dark for pacing.” In holding a captain’s position, Eva must listen to the other paddler’s breathing and paddling sounds.” Here is the like to their incredible story.
In my ecofeminism research, I reviewed the concept that binds feminist elements with nature. Here I share a Chumash story called the “Rainbow Bridge”, which illuminates the connection with Mother Earth. Julie is an Island descendant who narrates her family history in her great grandfather’s timeline. She begins with “Sahi papa” (Once upon a time), Limu, meaning in the sea. The American Indian family believed, “Mother Earth was there and created Santa Cruz Island that is off the California coast. Mother Earth gathered plant seeds and spread the seeds in the Earth’s soil. This activity produced the missing people and she gifted them with happiness. Her husband who was known as the milky way (sky snake) gave the people the gift of fire in the form of a lightning bolt. The villagers learned to cook their food on warm fires which helped to expand population growth. Mother Earth decided to have the people move to another location for further growth. She showed the people a rainbow bridge to cross over to a larger land. The people were scared to take this journey over the rainbow bridge. Then, Mother Earth changed the people into Dolphins who reached Carpentaria California.” As Julie concludes, “the American Indian people did thrive in a happy culture. “
I identify with the Native American philosophy and send my prayers to the stars. My heart is sent to the Covid community affected by the Californian and Colorado’s wildfire smoke inhalation. During this healing research, I found the Center for Disease Control provides wildfire smoke inhalation protection in the times of Covid-19. They describe the mask usage as limited protection against smoke inhalation. The CDC suggests limiting outdoor exercise during a smoky wildfire event. They promote cleaner airspace at home to protect from smoke damage to the lungs. They place emphasis on social distancing when evacuations are required. Here is the link. https://www.cdc.gov/disasters/covid-19/wildfire_smoke_covid-19.html
As a Public History student, I had the pleasure to research Native American holiday traditions and cultural stories. I appreciate the Santa Ynez Chumash Indians for sharing their extensive background and spiritual beliefs. I felt an inspirational element from the research about the ancestral spirituality in the connection to the Chumash heritage. I believe both the Awakening Ancestral Memories and the Rainbow Bridge illustrations are cultural identity markers that will be passed on to future Native American generations. I accept the wildfire smoke inhalation research at the CDC as well as their guidance for safety practices. I believe the stars heard a prayer as the American Public University’s Anthropology club sent me a Covid-19 mask. I have treasured these Native American oral traditions. I will sincerely carry these faith concepts on into the Museum of Motherhood community.
October is a harvesting celebration month. This October report describes some of my research and areas of interest on the topics of American Indians. Among them, are ethnobotany (in traditional acorn gathering) and Ecofeminism. Through my internship at MOM, I look forward to exploring the Indigenous lifestyles as I work toward the completion of my advanced degree in Public History at American Public University (full Bio online at Padlet). In particular, I also interested in the Chumash tribe, whose peoples populated central California until the establishment of the Spanish missions in the 1700s. Chumash tribe’s encounters are brief, the Indigenous information shared with Mother’s museum will come from extensive research.
My October report begins with a youtube video called, “A Conversation with Native Americans on Race”, which was suggested to me by museum director, Martha Joy Rose. This youtube video emphasizes American Indian identity and loss. The first interviewee remarked on how tribal populations were treated extremely poorly. Each of the interviewees had a slightly different perspective about terminology. But, based on the recommendations made, the term “American Indian” was preferred over Indigenous people. So, that is how I will henceforth make reference. According to his explanation, identity is valued, and “American Indian” refers to the culture (in general). Click on the image below if you would like to watch the video in its entirety.
Early attempts at Christian conversion aimed at removing the American Indian culture and identity have left deep scars. Further research about the California Chumash tribe and lifestyle provided historical depictions of life during the mission period. The Mission San Luis Obispo de Tolosa describes the missionary padres replacing the American Indian mother’s role as gathers. The padre’s lessons were instructions for farming and architecture building. Despite the padre’s efforts, the Chumash tribes continued their cultural traditions in festival celebrations and herbal trades. It is important to note, that American Indians have been disproportionately affected during COVID- with extremely high mortality rates.
In addition to the ongoing devastation of COVID, California (and now Colorado) wildfires have been burning at unprecedented levels. I accessed a segment about Native American cultural burns that historically encouraged diverse natural habitat and helped to control forest fires. I was also able to watch Kat Anderson’s “Tending the Wild”, a television documentary about the practice of motherhood acorn gathering traditions. The mothers’ role in the American Indian’s acorn gathering traditions is joyful. As if to counter the great obstacles currently facing not only Native Americans but all Americans in 2000, Kat places emphasis on Indian gathering activity as a heartful participation in cultural mindfulness. Her contributions in “Tending the Wild” encourage this tradition as well as ecological knowledge. She states, “these practices are essential if we are to completely utilize the living sustainable challenge”.
This connects to Kim Anderson’s article “Giving Life to the People”, which describes the spiritual aspects of Motherhood. She describes Native American Mother’ beliefs in the ability to maintain life’s creations. Kim cites Paula Guen Allen’s scholarly, spiritual tradition descriptions, stating “There is a relationship between creative thinking and the power of mothering.” She continues, “Mothers are connected to the original creation and the work in progress for a sustainability aspect.” Kim highlights this concept with anthological and petrograph studies and evidence. The Native Americans truly believe the Earth is the Mother of all life. She writes” Therefore, Women’s power is viewed in the ability to create and nurture.” The book featuring Kim Anderson’s essay is available at the Museum of Motherhood library (Maternal Theory, Essential Readings, edited by Andrea O’Reilly).
Kathryn Mile’s “Ecofeminism” and Mary Mellor’s “Feminism & Ecology” articles provide Ecofeminism descriptions and views. Kathryn describes ecological feminism as a branch of feminism that examines the connections between women and nature. This is a world view that respects organic processes, holistic connections, and the merits of intuition and collaboration. These protectives illustrate ecofeminism connecting both a commitment to the environment and an awareness of the associations made between women and nature. Mary Mellor agrees with these Ecofeminism concepts. She highlights, “Ecofeminism brings together the feminist elements and green movements.” She continues, “Ecofeminism, a ‘new term for an ancient wisdom’s that arose from various feminist, peace and ecology movements”. In the early 1980s, Francoise D’Eaubonne first used the Ecofeminism term. This gained popularity in protests against environmental destruction.
During my eco-feminism and acorn research, I found Acorn Recipes, which are close to the Native American bread-making traditions. I would say many of these have been modernized and do not look authentic, but I would still like to experiment with the recipe sometime. Actual acorn flour can be quite bitter and requires several soakings before pounding the material into pulp. Here is a link to more information about how to do that [LINK].
Mix cornmeal with cold water, add boiling water and cook 2 minutes, stirring constantly. Add sale and butter and cool to lukewarm. Soften yeast in lukewarm water. Add remaining ingredients to corn mixture, along with yeast. Knead to a stiff dough. Dough will be sticky. Cover and let rise in warm place until doubled in bulk. Punch down, shape into two loaves, cover and let rise until doubled in bulk. Bake at 375 degrees for 45 minutes.
Anderson, M. Kat. “Tending the Wild: Native American Knowledge and the Management of California’s Natural Resources.” Berkeley, CA: University of California Press, 2006.
Anderson, Kim. “Giving Life to the People: An Indigenous Ideology of Motherhood.” In Maternal Theory: Essential Readings, edited by O’REILLY ANDREA, 761-81. BRADFORD, CANADA: Demeter Press, 2007.
