#Moccasin
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danskjavlarna · 2 months ago
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Vintage Native American art.
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herpsandbirds · 1 year ago
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Asian Moccasin aka Chinese Mamushi (Gloydius brevicauda), family Viperidae, Shanghai, China
Venomous.
photographs by Adam Franc
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bonusdragons · 2 years ago
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April 24, 2023:
Swamp Tertiary, Undertide, Ringlets.
Moccasin of corvidcasting’s clan!
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snkrbonbon · 5 months ago
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Converse CS Moccasin SK OX
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blog-aventin-de · 1 year ago
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Sonne und Mond
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Sonne und Mond ⋆ Märchen aus Kanada ⋆ Nordamerika
In uralten Zeiten lebte einst ein altes Mütterchen, das hatte eine allerliebste Enkelin bei sich, die das schönste Mädchen war, das die Sonne je gesehen hatte. Als diese zum jungfräulichen Alter herangereift war, fragte sie einst ihre Großmutter, ob es denn außer ihr keine Menschen mehr auf der Welt gebe. »Nein«, erwiderte die Alte; »früher lebte die ganze Erde voll Männer und Frauen, doch da sie alle einen sehr schlechten Lebenswandel führten, so ließ sie der Große Geist durch einen bösen Manitu vernichten. Hätte ich zu jener Zeit nicht über ungewöhnlich mächtige Medizinkräfte verfügt, so wären wir beide auch nicht mehr am Leben.« Das klang doch der Enkelin ein bisschen zu kurios, und sie dachte bei sich selbst: Wenn sich meine Großmutter gerettet hat, so sind gewiss auch noch mehr dem Untergang entronnen. Sie nahm sich daher vor, die Welt zu bereisen und nachzusehen. Darauf machte sie sich zehn Paar Moccassins, füllte ihre Taschen mit Lebensmitteln und ging fort in die Fremde. An jedem Abend zog sie ihre Beinkleider ab und ließ sie zurück zur Großmutter gehen, damit sie dieser ihre Erlebnisse erzählen konnten. Am Morgen des zehnten Tages kam die Jungfrau in eine große Hütte, die aus zwölf Zimmern bestand, in denen sich aber niemand befand, weil, wie es schien, die Eigentümer auf die Jagd gegangen waren. Sie setzte sich darauf ruhig dicht neben die Tür und wartete bis zum Abend, wo der Reihe nach zwölf Brüder hereinkamen, von denen jeder seinen besonderen Platz einnahm. Erst der zehnte bemerkte die Jungfrau, ergriff sie an der Hand, führte sie an seinen Platz und sagte: »Mein liebes Mädchen, ich freue mich, dass ich dich gefunden habe, denn ich bin's herzlich satt, noch weiterhin meine Moccassins zu nähen, und hoffe, dass du mir diese Arbeit abnehmen wirst.« Das Mädchen war's zufrieden, heiratete ihn und erfreute ihn nach einem Jahr durch die Geburt eines Knäbleins, das aber leider schon nach dem dritten Tag wieder starb, worüber der Vater sich so sehr grämte, dass er ebenfalls starb. Danach heiratete die Witwe den jüngsten Bruder, der auch gleich starb, und so heiratete sie alle nach der Reihe bis zum ältesten. Da dieser sie jedoch nicht liebte, wurde sie täglich trauriger und nahm sich zuletzt vor, den Ort ihres Kummers heimlich zu verlassen. Ihre Hütte war nach Art der Medizinhütten gebaut; sie hatte den Eingang auf der östlichen und den Ausgang auf der westlichen Seite. Durch letzteren floh sie. Sie zog den Türpfosten aus der Erde, kroch mit ihrem Hund in das Loch und verschwand so spurlos. Der Pfosten nahm danach seine alte Stelle wieder ein. Die Frau kam zuletzt ans Ende der Welt, das weit im Osten liegt. Dort saß Menabuscho und fischte. »Mein Großvater«, sagte sie zu ihm, »ein mächtiger Geist quält und verfolgt mich.« Doch der Alte antwortete erst, nachdem sie dies noch zweimal wiederholt hatte. »Du störst mich«, sagte er. »Es ist sonst kein mächtiger Geist auf der Welt als ich; geh nur getrost weiter.« Dabei zeigte er nach Westen in die Luft. Sie folgte und stieg in die Höhe. Ihr Gemahl, der inzwischen manche tränenreiche Nacht durchwacht hatte, hatte sie nach allen Richtungen gesucht, aber nirgends - weder in der Luft noch auf der Erde - eine Spur von ihr gefunden. Doch als er zuletzt alle Pfosten seines Wigwams aus der Erde zog, fand er, dass sie beim westlichen Ausgang durch eine Höhle entwischt war. Gleich eilte er ihr nach und kam ebenfalls zum fischenden Menabuscho, den er dreimal nach seiner Frau fragte. Aber der Alte stellte sich taub und gab ihm keine Antwort. Der Jäger schrie immer lauter, wurde sogar recht grob, bis sich dann Menabuscho ärgerlich umdrehte und ihm entgegnete: »Es ist allerdings eine Frau diesen Weg gekommen, aber dir gehört sie nicht!« Als er dies hörte, setzte er gleich seine Verfolgung fort, und Menabuscho rief ihm nach: »So sollst du deiner Frau nachlaufen, solange die Erde steht, und sollst von den Menschen Gischiguhk (der Tagmacher) genannt werden.« Die Frau - der Mond - kam bald darauf wieder zum Alten zurück und bedankte sich für ihre glückliche Rettung. Dabei sagte sie ihm mit liebenswürdiger Wichtigkeit heimlich ins Ohr, dass sie noch eine gut erhaltene Großmutter zu Hause habe, die sich recht famos zu seiner Frau eignen würde. Schmunzelnd legte darauf Menabuscho seine Angel nieder, ging schnurstracks hin zur Alten und heiratete sie. Aus ihrer Verbindung entsprangen die Menschen. Jene Frau wurde späterhin Tibikdschisis oder die Sonne der Nacht genannt. Die zwölf Brüder sind die Monate, die bei ihrer Berührung mit Tibikdschisis der Reihe nach sterben. Sonne und Mond ⋆ Märchen aus Kanada ⋆ Nordamerika Read the full article
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givemegifs · 1 year ago
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reasonsforhope · 10 months ago
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"Minnetonka first started selling its “Thunderbird” moccasins in 1965. Now, for the first time, they’ve been redesigned by a Native American designer.
It’s one step in the company’s larger work to deal with its history of cultural appropriation. The Minneapolis-based company launched in the 1940s as a small business making souvenirs for roadside gift shops in the region—including Native American-inspired moccasins, though the business wasn’t started or run by Native Americans. The moccasins soon became its biggest seller.
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[Photo: Minnetonka]
Adrienne Benjamin, an Anishanaabe artist and community activist who became the company’s “reconciliation advisor,” was initially reluctant when a tribal elder approached her about meeting with the company. Other activists had dismissed the idea that the company would do the work to truly transform. But Benjamin agreed to the meeting, and the conversation convinced her to move forward.
“I sensed a genuine commitment to positive change,” she says. “They had really done their homework as far as understanding and acknowledging the wrong and the appropriation. I think they knew for a long time that things needed to get better, and they just weren’t sure what a first step was.”
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Pictured: Lucie Skjefte and son Animikii [Photo: Minnetonka]
In 2020, Minnetonka publicly apologized “for having benefited from selling Native-inspired designs without directly honoring Native culture or communities.” It also said that it was actively recruiting Native Americans to work at the company, reexamining its branding, looking for Native-owned businesses to partner with, continuing to support Native American nonprofits, and that it planned to collaborate with Native American artists and designers.
Benjamin partnered with the company on the first collaboration, a collection of hand-beaded hats, and then recruited the Minneapolis-based designer Lucie Skjefte, a citizen of the Red Lake Nation, who designed the beadwork for another moccasin style and a pair of slippers for the brand. Skjefte says that she felt comfortable working with the company knowing that it had already done work with Benjamin on reconciliation. And she wasn’t a stranger to the brand. “Our grandmothers and our mothers would always look for moccasins in a clutch kind of situation where they didn’t have a pair ready and available to make on their own—then they would buy Minnetonka mocs and walk into a traditional pow wow and wear them,” she says. Her mother, she says, who passed away in 2019, would have been “immensely proud” that Skjefte’s design work was part of the moccasins—and on the new version of the Thunderbird moccasin, one of the company’s top-selling styles.
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[Photo: Minnetonka]
“I started thinking about all of those stories, and what resonated with me visually,” Skjefte says. The redesign, she says, is much more detailed and authentic than the previous version. “Through the redesign and beading process, we are actively reclaiming and reconnecting our Animikii or Thunderbird motif with its Indigenous roots,” she says. Skjefte will earn royalties for the design, and Minnetonka will also separately donate a portion of the sale of each shoe to Mni Sota Fund, a nonprofit that helps Native Americans in Minnesota get training and capital for home ownership and entrepreneurship.
Some companies go a step farther—Manitobah Mukluks, based in Canada, has an Indigenous founder and more than half Indigenous staff. (While Minnetonka is actively recruiting more Native American workers, the company says that employees self-report race and it can’t share any data about its current number of Indigenous employees.) Beyond its own line of products, Manitobah also has an online Indigenous Market that features artists who earn 100% of the profit for their work.
White Bear Moccasins, a Native-owned-and-made brand in Montana, makes moccasins from bison hide. Each custom pair can take six to eight hours to make; the shoes cost hundreds of dollars, though they can also be repaired and last as long as a lifetime, says owner Shauna White Bear. In interviews, White Bear has said that she wants “to take our craft back,” from companies like Minnetonka. But she also told Fast Company that she doesn’t think that Minnetonka, as a family-owned business, should have to lose its livelihood now and stop making moccasins.
The situation is arguably different for other fashion brands that might use a Native American symbol—or rip off a Native American design completely—on a single product that could easily be taken off the market. Benjamin says that she has also worked with other companies that have discontinued products.
She sees five steps in the process of reconciliation. First, the person or company who did wrong has to acknowledge the wrong. Then they need to publicly apologize, begin to change behavior, start to rebuild trust, and then, eventually, the wronged party might take the step of forgiveness. Right now, she says, Minnetonka is in the third phase of behavior change. The brand plans to continue to collaborate with Native American designers.
The company can be an example to others on how to listen and build true relationships, Benjamin says. “I think that’s the only way that these relationships are going to get any better—people have to sit down and talk about it,” she says. “People have to be real. People have to apologize. They have to want to reconcile with people.”
The leadership at Minnetonka can also be allies in pushing other companies to do better. “My voice is important at the table as an Indigenous woman,” Benjamin says. “Lucie’s voice is important. But at tables where there’s a majority of people that aren’t Indigenous, sometimes those allies’ voices are more powerful in those spaces, because that means that they’ve signed on to what we’re saying. The power has signed on to moving forward and we agree with ‘Yes, this was wrong.’ That’s the stuff that’s going to change [things] right there.”"
-via FastCompany, February 7, 2024
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crxzytogether · 3 months ago
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Listen im a mike defender through and through BUT MIKE WTF DUDE, go give your girlfriend a hug or reassurance or literally any comfort my goodness😭😭
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gumywyrm · 6 months ago
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variousqueerthings · 29 days ago
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reblogging again about Big Eden made me think about some of the native american/canadian queer cinema (Indigiqueer Cinema) I've enjoyed.
Found a handy dandy Letterboxd List called Queer Native Pride and Beyond that has a whole bunch of movies I haven't seen yet, and below some of the ones I've gotten to experience (three out of four are linked):
Big Eden: a story about a gay man who returns home, because his grandfather gets sick. A sweet, beautiful man (played by Eric Schweig) starts to secretly make him food to help out. it's an amazing slice-of-life/subtly utopian bit of film-making, in that nobody in the town is homophobic, but being gay/shame is still a big part of the exploration within it.
Wildhood: a movie I got to watch at a film festival (always good to go to your local queer film festivals, many surprises to be had) and it blew me away. a roadtrip movie about two brothers who escape their abusive father to reconnect with the elder's mother and Mi'kmaq heritage. letting go of the instilled shame of being indigenous goes hand in hand with letting go of the instilled shame of being queer
Fancy Dance: this movie isn't about being queer, it's about the ongoing murder of indigenous woman and girls, and it's also a beautiful road trip film between an aunt and her niece, the former of whom is sure her sister is dead but unwilling to face it and to destroy her niece's innocence. Lily Gladstone plays the lead, who's also a lesbian, which is just a choice that works really well for the movie even if it's not the focal point (available on Apple+ TV and however you access movies, but would recommend throwing this one some views if you have access to official streaming)
Honey Moccasin: a 1998 movie i watched at another film festival (this time online), it's anarchic, it's a comedy, it's a thriller, it's got musical beats, it weaves in the intricacies of exploring Native identity and Queer identity, it's a surreal story about a few things, one of which include focus on a "closeted drag queen." it's a movie that beats against conventional film-making to create something not beholden to tropes and clichés forced upon narratives about being Native
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oppasims · 7 months ago
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#17: “Woohoo birthday transformation. Happy birthday starboy. 😎"
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frattystuff · 18 days ago
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xylographica · 1 year ago
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Ode to the Misunderstood
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theirbeads · 30 days ago
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Wendat moccasins; 19th century; moose hair floral embroiderey with seed beaded edges.
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miquelzeoli · 5 months ago
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ainsi-soit-il · 17 days ago
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Acadian Flight to Egypt (2024), colored pencil and ink on paper
I don't tend to post my artwork online, but I was so pleased with how this turned out and I wanted to share it.
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