#Arapaho

[whencyclopedia]

Nih'a'ca Tales

Nih'a'ca tales are Arapaho legends concerning the trickster figure Nih'a'ca, who, according to Arapaho lore, is the first haxu'xan (two-spirit), a third gender, often highly regarded by many Native American nations, including the Arapaho. The Nih'a'ca tales are similar to the Wihio tales of the Cheyenne and the Iktomi tales of the Sioux.

North American Panther

Rodney Cammauf /National Park Service (Public Domain)

Circumstances and situations differ between the Nih'a'ca tales and those concerning trickster figures of other Native peoples of North America, but the central character of the trickster plays the same role – sometimes as sage and mediator, sometimes as schemer and villain – in them all. In the case of Nih'a'ca – always referred to by the male pronoun in English translations of Arapaho tales – he is frequently depicted in legend as someone who tries to better himself, usually at the expense of others or by trying to take shortcuts, and suffers for it.

At the same time, Nih'a'ca can be wise, offering advice, or clever, as in the story Nih'a'ca Pursued by the Rolling Skull, in which he must find a way to escape death. His identity as a haxu'xan is often, though not always, central to the story's plot – as in Nih'a'ca and the Panther-Young-Man where he, identifying as a woman, marries a panther – and, in stories where his gender is highlighted, serves to teach an important cultural, moral, lesson.

The Nih'a'ca tales are still told in Arapaho and Cheyenne communities, as well as others – including LGBTQ organizations – not only for their entertainment value but for the lessons they offer on personal responsibility and the proper respect and treatment to be shown to others. Like the trickster figures of other nations, Nih'a'ca is often depicted as, or associated with, the spider – spinning webs to catch others which often wind up entangling himself.

The Two-Spirit & Nih'a'ca

Two-Spirit is a modern designation, coined as recently as 1990, for the third gender recognized by many Native American nations for centuries before their contact with European immigrants. Because the term is so new, the two-spirit is often, incorrectly, assumed to be a recent 'discovery' made by anthropologists when, actually, European accounts going back to 1775 reference a third gender among North American Native peoples and the oral histories, myths, and legends – like the Nih'a'ca tales – also attest to the long-standing recognition of two-spirits in a given community.

As the term implies, a two-spirit is someone who recognizes both a male and female spirit dwelling within and often, though not always, dresses in the clothes and performs the duties of their opposite biological sex. Because they are understood as both male and female, two-spirits are recognized as possessing especially keen insight and often serve as mediators – in the present as they did in the past – in resolving personal or communal disputes. They were, and are (or can be), also regarded as holy people – "medicine men" and "medicine women" – serving as mediators between the people and the spirit world. Scholar Larry J. Zimmerman comments:

The relationship between a holy person and the spirit world is almost that of a personal religion. The first meeting with the spirits becomes the personal myth, and the power of this myth is important for establishing the holy person's credentials with the tribe, on behalf of which his or her skills are used to locate game, find lost objects, and, above all, treat the sick. The holy person can enter a trance at will and journey to the sacred world.

(132-133)

While Nih'a'ca is sometimes depicted as a holy person, he is more often quite the opposite, possessing characteristics such as selfishness, cruelty, and a blatant disregard for cultural norms. Through the Nih'a'ca tales, which frequently conclude with the central character suffering for his misdeeds, higher values including selflessness, kindness, and respect for tradition and the feelings of others are highlighted.

Nih'a'ca, then, usually serves as an exemplar of bad behavior and is given the identity of a two-spirit – in fact, the first two-spirit in the world – because the recognition of the sacred aspect of the two-spirit further emphasizes just how misguided Nih'a'ca's choices and actions can be. The tales themselves are a kind of 'trickster' turning expectations upside down and, in so doing, offer an audience the opportunity for reflection on their own behavior and the possibility of transformation.

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[safije]

Racist White People love saying "Native Americans are just Asians" to invalidate native peoples' long history in the land before European settlers came. Some cannot comprehend that ethnicity is more than just phenotype and DNA but even if you want to base it off of that alone, there are many tribes who have distinct features and do not look East Asian. Native American shows up as it's own category on DNA tests. Accept that Native American cultures, languages, lifestyles and history are uniquely different from those of East Asians and stop repeating this narrative that we are the same so you can feel better about the genocide of over 90% of the indigenous population.

[thebigkelu]

Arapaho Boy - Baker and Johnston - 1878/1885

[adamcasey]

High Plains Heartbreaker- The Mesa Mama

[littlefeather-wolf]

Bird Chief, profile

C. 1872 ...

Bird Chief,

Arapaho ...

[postcardaday]

Moonset over North Arapaho Peak

[nofatclips]

Ani Kuni (version of Ani Couni Chaouani) by Polo & Pan - Video by Noemi Ferst, Benjamin Moreau and MAY (Vincent Gibaud, Margaux Rosiau, François Sibiude)

[charring58]

#CharlesPratt#Cheyenne, #Arapaho, #Sioux

Com stalks made with bronze, copper, and turquoise. The artist, Charles Pratt, was an multi-award winning artist, with over 400

[nixieofthenorth]

All plants are our brothers and sisters. They talk to us and if we listen, we can hear them.

Arapaho

[whencyclopedia]

Arapaho Creation Story

The Arapaho Creation Story is the account of how the world was made from the mud at the bottom of the endless waters by Father (also given as Pipe Person in some versions) with the help of the duck and the turtle. The story is similar to one of the versions of the Cheyenne Creation Story.

Eastern Painted Turtle

Greg Schechter (CC BY)

Both of these accounts are also similar to the Lakota Sioux Creation Story as well as those of other Native American nations, many of which begin with the world as a great expanse of water and feature a central character – usually supernatural – who brings the earth into being with the help of waterfowl or the turtle. The Arapaho tale is also similar to that of the Cheyenne and others in that there is no mention of the concept of 'evil' or corruption. The Father, inspired by the Grandfather above, creates a perfect world, completely in balance. Any aspects of life humans will later find objectionable are entirely so because of their interpretation, not because of any flaws in the creation itself.

In some versions of the story, the Grandfather is the Creator God Be He Teiht (the Great Spirit) and Father (or Pipe Person) is understood as the First Arapaho, meaning the spirit of the Arapaho people, not the first man. In other versions, Father seems to be the Creator God and Grandfather is not mentioned or the Father figure goes by the name of Flat Pipe or, as noted, Pipe Person. There are also variations in how humans, plants, and animals are made in different versions, but, in all, the world is created for the greater good and its inhabitants, all related as family, are expected to share it generously with each other.

Versions of the Story & Arapaho Religion

These different versions of the Arapaho Creation Story are all fragmented and some incomplete because they were passed down through oral transmission by the people's storytellers, and so many of these were killed by US troops and settlers in the latter part of the 19th century – in conflicts such as the Sand Creek Massacre – or died of diseases or malnutrition on reservations that the story was almost lost completely. The best-known and most complete version comes from Traditions of the Arapaho by George A. Dorsey and Alfred L. Kroeber in 1903, given below.

In this version of the tale, after the duck and turtle have brought up the primordial mud, Father creates the earth and then the sun and moon before creating humans out of clay. In another version, he accomplishes this through prayer-thought – purposeful thought generating change – and literally thinks the world into being. All things, therefore, come from the mind of the Father, and are all closely related. This is a core belief of Arapaho spirituality – the close connection of all living things that inhabit the World House together. In the World House, every living thing is a brother or sister and all children of the same Father. This belief informed Arapaho rituals, including the Sun Dance, as well as the "medicine" objects (spiritual artifacts) the people carried. Scholar Loretta Fowler comments:

the Arapaho origin story focuses on Pipe Person's creation of the earth from mud below the surface of an expanse of water. Pipe Person, through prayer-thought, created all life, including the first Arapahos. Arapahos henceforth kept a replica of the Flat Pipe as a symbol of their covenant with the life force or power on which Pipe Person drew. Rites centered on the pipe bundle helped ensure the success of Arapahos generally and of individuals specifically. Seven men's and seven women's medicine bags contained objects and implements that symbolized forms of power, and these passed from one custodian to another. Prayer-thoughts could affect events and lives, and the sincerity of a petitioner's prayer-thought was validated by sacrifices of property or of the body by flesh offerings and fasting. (1)

Although the Arapaho observed the Sun Dance, they did not engage in the self-torture aspect of that ritual as the Sioux and other Plains Indians did. The "flesh offerings" Fowler mentions would be sacrifices of an individual nature, though still performed for the greater good. The Sun Dance was known as the Offerings Lodge to the Arapaho and, instead of self-torture, they would donate personal items or space (land) to the community. The flat pipe was (and still is) central to the Offerings Lodge ceremony – as it is to other Arapaho rituals – as it symbolizes their connection to the Creator just as the Sioux ceremonial pipe does to that nation. When the Arapaho separated into Northern and Southern, and were then forcibly relocated to reservations, the Northern Arapaho kept the flat pipe with them, and the Southern Arapaho kept the sacred stones symbolizing the pipe. These are still used in rituals today.

Native American Sun Dance

Jules Tavernier and Paul Frenzeny (Public Domain)

In yet another version of the Arapaho Creation Story, this one incomplete, the flat pipe is featured prominently. In this tale, the Creator God is known as Flat Pipe and he walks about on the endless water with his pipe (a flat pipe) looking for some place where he can safely rest it. His entire purpose in creating the world is for a place to securely rest the pipe because, from this pipe, he will draw the power to begin the work of creation. He appeals to a flock of ducks flying past and they dive down into the water for him, bringing up some mud. This is not enough to create land from, however, and so he then asks various other creatures for help. One by one, they dive into the deep, six times, but none of them are able to reach the bottom. The seventh time, the turtle goes and brings back the right amount of mud for creation to begin.

Although the name of the main character and certain details differ in these versions, the central message remains the same: as all things were brought forth by the Creator, all are related to each other as family. One should therefore treat the earth, plants, animals, and others as kindly as one would one's own blood relatives because, in fact, that is what they all are.

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[this-world-of-beautiful-monsters]

[thebigkelu]

Arapaho, Sun Dance - Snell - 1880s

[raw1111official]

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[littlefeather-wolf]

The Arapaho are one of the important Plaines peoples who acquired horses and hunted bufalo--the popular image of Native Americans. The photo depicts four Arapaho boys in 1882. They are wearing loincloths. For one of them this is the only garment while the others wear also leather chaps and moccasins ...

Arapaho boys, 1882

[aaronsunroad322]

Ground Bear-Northern Arapaho, Ft Washakie (1883)

[turtleterrain]

inunaina (arapaho) camp in valley