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A Creation Legend of Manabozho

A Creation Legend of Manabozho

ISSN: 2397-9607 Issue 67

 

In Issue 67 of the Baba Indaba Children’s Stories, Baba Indaba narrates the American Legend of the time Manabozho made the land. Manabozho was out hunting with two wolves. One left him and chose his own path while the other stayed to hunt with Manabozho. How did the legend come about you ask? Well you’ll just have to download and read the story to find out!

 

Each issue also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

 

eBook link: https://play.google.com/store/books/details/Anon_E_Mouse_A_LEGEND_OF_MANABOZHO_A_Native_Americ?id=YzUODAAAQBAJ

 

INCLUDES LINKS TO 8 FREE DOWNLOADS

 

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

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A Katcina Race Between the Walpi and the Oraibi - Hopi Folklore narrated by Baba Indaba

A Katcina Race Between the Walpi and the Oraibi – Hopi Folklore narrated by Baba Indaba

The Baba Indaba Children’s Stories, published by Abela Publishing, often use folklore and fairy tales which have their origins mists of time. Afterall who knows who wrote the story of Cinderella, also known in other cultures as Tattercoats or Conkiajgharuna. So who wrote the original? The answer is simple. No-one knows, or will ever know, so to assume that anyone owns the rights to these stories is nothing but nonsense. As such, we have decided to use the Author name “Anon E. Mouse” which, of course, is a play on the word “Anonymous”.

A Journey to the Skeleton House - 2 Native American Hopi folk tales narrated by Baba Indaba

A Journey to the Skeleton House – 2 Native American Hopi folk tales narrated by Baba Indaba

ISSN: 2397-9607 Issue 63

 

In Issue 63 of the Baba Indaba Children’s Stories, Baba Indaba narrates two variations of the same story about a Hopi youth who was curious about the Skeleton House – where the dead were buried. He wondered if anyone lived there. Seeking an answer he began to fast and pray and after a few days received his answer. But what was it…? Well you’ll have to download and read the stories to find out what it was.

eBook link: https://play.google.com/store/books/details/Anon_E_Mouse_JOURNEYS_TO_THE_SKELETON_HOUSE_Two_va?id=cEkLDAAAQBAJ

Each issue also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

 

INCLUDES LINKS TO 8 FREE DOWNLOADS

 

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

 

It is believed that folklore and tales are believed to have originated in India and made their way overland along the Silk and Spice routes and through Central Asia before arriving in Europe. Even so, this does not cover all folklore from all four corners of the world. Indeed folklore, legends and myths from Africa, Australia, Polynesia, and some from Asia too, are altogether quite different and seem to have originated on the whole from separate reservoirs of lore, legend and culture.

In Issue 60 of the Baba Indaba Children’s Stories, Baba Indaba narrates the Hopi tale of what happened during raid on a Navaho village during a ceremonial dance.

This issue also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

INCLUDES LINKS TO 8 FREE DOWNLOADS

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

https://play.google.com/store/books/details/Anon_E_Mouse_A_HOPI_RAID_ON_A_NAVAHO_DANCE_A_Hopi?id=5l4JDAAAQBAJ

60-cover

A DINNER AND ITS CONSEQUENCES – A Nimpuc American Indian folktale from Massachusetts: Baba Indaba Children’s Stories Issue 42
 
In Issue 42 of the Baba Indaba Children’s Stories, Baba Indaba narrates the American Indian legend from Massachusetts of “A Dinner and it’s Consequences” which teaches that good manners and politeness always pays dividends.
 
This issue also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.
 
Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.
 
 
It is believed that folklore and tales are believed to have originated in India and made their way overland along the Silk and Spice routes and through Central Asia before arriving in Europe. Even so, this does not cover all folklore from all four corners of the world. Indeed folklore, legends and myths from Africa, Australia, Polynesia, and some from Asia too, are altogether quite different and seem to have originated on the whole from separate reservoirs of lore, legend and culture.
 

ISSN: 2397-9607 Issue 31

In Issue 31 of the Baba Indaba Children’s Stories, Baba Indaba narrates the American Indian tale of how a pair of moccasins was used by a brave to woo a maiden. Did it work? Well you’ll just have to read the story to find out if it did.

It is believed that folklore and tales are believed to have originated in India and made their way overland along the Silk and Spice routes and through Central Asia before arriving in Europe. Even so, this does not cover all folklore from all four corners of the world. Indeed folklore, legends and myths from Africa, Australia, Polynesia, and some from Asia too, are altogether quite different and seem to have originated on the whole from separate reservoirs of lore, legend and culture.

This book also has a “Where in the World – Look it Up” section, where young readers are challenged to look up a place on a map somewhere in the world. The place, town or city is relevant to the story, on map. HINT – use Google maps.

Baba Indaba is a fictitious Zulu storyteller who narrates children’s stories from around the world. Baba Indaba translates as “Father of Stories”.

URL: https://play.google.com/store/books/details/Anon_E_Mouse_A_BASHFUL_COURTSHIP_American_Indian_f?id=vg77CwAAQBAJ

 

A Bashful Courtship Cover

A Bashful Courtship Cover

Philip did his best to keep at peace with the English. For a while he succeeded. But his young warriors began to steal hogs and cattle belonging to the settlers, and on one pleasant Sunday in June, 1675AD, when the people were at church, eight young Indians burned a few houses in the village of Swansea, the nearest town to the Wampanoag headquarters at Mount Hope. The whites immediately raised a few troops, marched after the Indians, and had a little skirmish with them.

 

Philip was not with his warriors at the time. The attack on the whites had been made against his express orders. When he heard that the Indians and settlers had really had a battle, he wept from sorrow, something which an Indian rarely does.

 

Everything seemed to go wrong. He tried to make peace with the whites, but they would not listen to him. The young warriors no longer paid any attention to what he said. They went on destroying property and killing cattle.

After leaving Swansea, they went to Taunton and Middleboro, where they burned several houses and killed a few persons. But troops soon arrived from Boston and Plymouth, and in a few days the Indians were driven back to their homes at Mount Hope.

 

The English hurried on after them, and the war that followed is known in history as King Philip’s War.

 

Philip and the Indians swam across Narragansett Bay and went to some of their friends in the Connecticut Valley. There they obtained the help of the Nipmucks, who had never been very friendly towards the English.

 

We do not know where Philip was during the war. He knew that he would be held responsible for it, although he had done everything in his power to prevent it. For a year the war was carried on, one hundred miles away from his home, and never once was he known to have been connected with any fighting, nor was he even seen by the English during that time. Some of them thought that he was directing the war, but really it was carried on by other tribes of Indians that had not been very friendly towards the whites. The Wampanoags seem to have had very little connection with the war.

 

The Indians attacked the English towns in the Connecticut Valley, and the more exposed places on the frontier of the colony where the people were few and scattered.

 

No battle was fought in the open field. The Indians did not fight in that way. They secretly surrounded a town, rushed in from all sides, killed as many people as possible, took what property they could carry away, and burned all that remained.

 

They knew all the paths in the forests, swamps, and thickets. They were fast runners, and went rapidly from town to town.

 

Their favorite method of fighting was in an ambuscade. That was something peculiar to the Indians. The English had never heard of that way of fighting before they came to America. The Indians would lie down flat on the ground or stand behind trees or in a bush or thicket. When the enemy came along with no suspicion that any one was near, the Indians suddenly gave a yell and fired their arrows or guns at them. This would startle them and generally cause them to run away.

 

The war was one of the most dreadful in the history of our country. A farmer left his home in the morning not knowing whether he would ever see his wife and children again. His gun was always in his hand. Laborers were cut off in the field. Reapers, millers, women at home, and people on their way to and from church were killed.

 

Nearly every town in the Connecticut Valley was destroyed by the Indians, and the people suffered terribly. The Indians were very successful during the first year of the war. They lost but few warriors and did an immense amount of injury to the whites. This caused the young warriors to believe that Philip and the old warriors were wrong, and that it was really possible for them to drive the English from the country.

 

From: Legends and Stories from Martha’s Vineyard, Nantucket and Block Island

ISBN: 9781909302907

URL: http://abelapublishing.com/legends-and-stories-from-marthas-vineyard-nantucket-and-block-island_p31019862.htm

Pallisaded House

Legends and Stories from Martha’s Vineyard, Nantucket and Block Island – A Palisaded House

 

 

 

 

 

 

 

 

 

Cover - Legends and Stories from Martha's Vineyard, Nantucket and Block Island

Cover – Legends and Stories from Martha’s Vineyard, Nantucket and Block Island

 

Ten years passed by peacefully, except for one little trouble, which occurred in 1667AD, six years after Philip became sachem. An Indian told the people at Plymouth that Philip had said that he wished the Dutch would beat the English in the war which was then being carried on between Holland and England.

The Plymouth people were very much surprised at this, and immediately called Philip to account. But he denied ever making any such statement, and offered to surrender all his arms to the English in order to show that he had no hostile designs against them. This satisfied the English. Everything went on quietly until 1671AD, when troubles between the two races finally began to arise.

 

In that year Philip complained that the English were not living up to their agreement which they had made with him ten years before. At the request of the people of Plymouth, Philip went to Taunton, a village near his hunting-grounds, and talked matters over with them.

 

He was accompanied by a band of warriors armed to the teeth and painted. The meeting was held in the little village church. Philip and his Indians sat on one side of the room and the English on the other.

 

A man from Boston, who was thought to be friendly to both parties, was chosen to preside over the meeting. Then the Indians and the settlers made speeches, one after the other, just as is done in meetings to-day.

 

Philip admitted that lately he had begun to prepare for war, and also that some of his Indians had not treated the whites justly. But he also showed that the English were arming themselves, and that many of them had cheated the Indians when dealing with them.

 

Philip said that he preferred peace to war, and had only armed his warriors in self-defense. Finally, it was decided to make a new treaty.

Here is a copy of the new treaty as it was drawn up. Notice the quaint way of expressing the ideas, and also, that many words are not spelled as we spell them to-day. Notice, too, how one-sided the treaty is, and that it is signed only by Philip and the Indians.

——-

A FACSIMILE OF THE TREATY MADE AT TAUNTON, APRIL 10, 1671.

 

Whereas my Father, my Brother, and myself have formerly submitted ourselves and our people unto the Kings Majesty of England, and this Colony of New-Plymouth, by solemn Covenant under our Hand, but I having of late through my indiscretion, and the naughtiness of my heart, violated and broken this my Covenant with my friends by taking up arms, with evill intent against them, and that groundlessly; I being now deeply sensible of my unfaithfulness and folly, do desire at this time solemnly to renew my Covenant with my ancient Friends and my Father’s friends above mentioned; and doe desire this may testifie to the world against me, if ever I shall again fail in my faithfulness towards them (that I have now and at all times found so kind to me) or any other of the English colonyes; and as a reall Pledge of my true Intentions, for the future to be faithful and friendly, I doe freely ingage to resign up unto the Government of New-Plymouth, all my English Armes to be kept by them for their security, so long as they shall see reason. For true performance of the Premises I have hereunto set my hand together with the rest of my council.

In the presence of:

 

The Mark of    Philip, Chief Sachem of Pokanoket

William Davis.

The Mark of    Tavoser

William Hudson.        —— ——

Capt. Wisposke

Thomas Brattle           —— ——

Woonkaponehunt      —— ——

Nimrod

——-

But Philip doubted the sincerity of the English. He hesitated to give up his arms. Then the settlers ordered him to come to Plymouth and explain why.

 

Instead of obeying, he went to Boston and complained there of the treatment he had received. He said that his father, his brother, and himself had made treaties of friendship with the English which the latter were trying to turn into treaties of subjection. He said he was a subject of the King of England, but not of the colony of Plymouth, and he saw no reason why the people of Plymouth should try to treat him as a subject.

 

The people of Massachusetts again made peace between Philip and the settlers at Plymouth. But it could not long continue, for each side had now become thoroughly suspicious of the other.

 

In 1674AD, an Indian reported to the settlers that Philip was trying to get the sachems of New England to wage war on the whites. A few days later, that Indian’s dead body was found in a lake. The English arrested three Indians and tried them for the murder. They were found guilty and were executed, although the evidence against them was of such a character that it would not have been admitted in a court of justice against a white man.

——-

From Stories and Legends from Martha’s Vineyard, Nantucket and Block Island –

http://abelapublishing.com/legends-and-stories-from-marthas-vineyard-nantucket-and-block-island_p31019862.htm

 

Cover - Legends and Stories from Martha's Vineyard, Nantucket and Block Island

Cover – Legends and Stories from Martha’s Vineyard, Nantucket and Block Island

According to the custom of the Indians, Wamsutta, the eldest son of Massasoit, succeeded his father as grand sachem of the Wampanoags.

 

King Philip as Grand Sachem

King Philip as Grand Sachem

 

Almost his first act was to go to Plymouth, where he made some requests of the settlers. These were granted. Then he  asked for an English name, and was given the name of Alexander.

 

He was so much pleased with this name that he asked for an English name for his younger brother, Metacomet. The English gave him the name of Philip, by which name we have been calling him in our account of his life.

 

A few days later, ten armed men suddenly appeared at the place where Wamsutta and several of his followers were holding a feast, and arrested them all. Wamsutta was taken to Plymouth immediately, and charged with plotting with the Narragansetts against the English.

 

Being seized by force on their own grounds, and compelled to go to Plymouth to answer charges based on rumor, was a new, experience for the Wampanoags. It was very different from the friendly manner in which they had been treated formerly.

 

The English treated Wamsutta very well at Plymouth. They could prove nothing against him, and hence they soon let him go. On his way home he died.

 

As Wamsutta left no children, he was succeeded by his brother Philip. There was no ceremony of crowning, no procession, no speeches. In fact, there was no crown at all; nor was there any ceremony of any kind. The other Indians merely obeyed Philip just as they had formerly obeyed his father and his brother.

 

Philip and all the members of the Wampanoag tribe believed that Wamsutta’s death was due to poison which had been given him by the whites when he was at Plymouth. According to the belief and custom of the Indians, it was Philip’s duty to take vengeance on those who had caused his brother’s death.

 

Still, Philip made no attempt to injure the whites in any way. But the whites became suspicious, probably because they felt that they had done wrong; and very soon they summoned Philip to Plymouth to answer a charge of plotting against them.

 

Philip acted very honorably in the matter. Instead of hiding in the forest, as he might easily have done, he went to Plymouth. There he had a long talk with the whites. He denied that he had plotted against them. He showed them that it was against his own interests to have any trouble with them, and as proof of his good intentions toward them, he offered to leave his next younger brother with them as a hostage.

 

He agreed to continue the treaty that his father had made forty years before. He went further, and acknowledged himself to be a faithful subject of the King of England, and promised not to make war on any Indian tribe unless the English first gave their consent.

 

For several years Philip was grand sachem of the Wampanoags and kept this treaty with great faithfulness. During this time his duties were similar to those which his father had had, and his life was uneventful. He was consulted by the other sachems of the tribe, and his advice was generally followed by them.

Like his father, the good Massasoit, he was inclined to be conservative; that is, he did not like to change the established order of things. He was very much liked by the Indians, who felt that he tried to treat them all honestly and fairly.

 

He went to Plymouth very frequently, to visit the whites and to trade with them. And, likewise, the whites frequently came to Mount Hope to see him.

 

The relations between the whites and the Indians were such that it was perfectly safe for a white man to go anywhere among the Wampanoags unarmed. This is something that cannot be said of any other Indian tribe in the colonial days. The Indians, acting under orders from King Philip, treated the whites honestly and fairly. In fact, there was a feeling of great friendship between the whites and the Indians.

 

———————-

From: LEGENDS AND STORIES OF MARTHA’S VINEYARD, NANTUCKET AND BLOCK ISLAND – A New Release – PREORDER NOW!

http://abelapublishing.com/legends-and-stories-from-marthas-vineyard-nantucket-and-block-island_p31019862.htm

Cover - Legends and Stories from Martha's Vineyard, Nantucket and Block Island

Cover – Legends and Stories from Martha’s Vineyard, Nantucket and Block Island

King Philip

King Philip

The next day Massasoit and sixty of his warriors visited the English. They did not go into the English village, but stopped on the top of the hill nearby.

Philip was not with them, for at this time he was too young to go so far away from home. We can imagine his feelings, however, when he saw his father and the warriors start out on their journey.

 

They were dressed in costumes that would look very strange if seen on our streets to-day. Their clothing was made of the raw skin of wild animals. Their feet were protected by moccasins made of thin deerskin. Each one was tall, erect, and active, with long, coarse, black hair falling down his back.

 

None of them had any physical deformities, for it was the custom of the tribe to kill any child that was born deaf, dumb, blind, or lame.

 

Each one was decked with his personal ornaments. These did not consist of gold, silver, diamonds, or any other precious stones so familiar to us. The Indians knew nothing about these. Their ornaments consisted of ear-rings, nose-rings, bracelets, and necklaces made out of shells or fish-bones or shining stones, which were very common in that neighborhood.

 

Their faces were smeared with heavy daubs of paint. Each one had a cloak thrown over his shoulders, and he also wore a head-dress made of feathers or quills. To Philip it seemed as if he had never seen anything so imposing.

 

We can imagine how eagerly Philip listened to the story that his father told when he came back home: how the settlers came out to meet him on the hill, and made him a present of three knives, a copper chain, and an ear-ring, besides several good things to eat, very different from anything he had ever tasted before.

 

Then Massasoit described the treaty that he had made with the palefaces in which the settlers and the Wampanoags had agreed to remain friends and to help each other in every way they could. To make the treaty as strong as possible, the palefaces had written it down on paper and had signed their names to it. The Indians did not know how to read or write. That was something that they had never heard of before. But they drew rude pictures at the end of the writing and called these pictures their names.

 

Philip never tired listening to the stories about the palefaces. He was still too young to be taken to their settlement, but he longed for a chance to see them.

 

Suddenly, one day in the middle of the summer of 1621AD, about four months after the Indians had made their treaty with the whites, six warriors came into the little Indian village at Mount Hope with two men, who Philip saw were palefaces. They were not so tall as the Indians. They were thicker set, and their faces were covered with beards.

 

Massasoit recognized them immediately, for they were some of the party that he had met at Plymouth. They had come on a friendly visit to him, and had brought him a red cotton coat and a copper chain. Philip was greatly pleased to see the palefaces, of whom he had heard so much. He listened to their stories, answered their inquiries in regard to Indian life, and learned what he could about their homes and customs.

 

After this, the settlers called on the Indians many times, and Philip soon became very well acquainted with them.

 

During the next few months several white men came from England and settled at Weymouth, a few miles north of Plymouth. These new settlers were not so honest as those that had settled at Plymouth. They stole from the Indians and otherwise injured them, and caused them to plot against all the whites in the country. But before their plans were carried out Massasoit was taken sick. The medicine man was called in.

 

The medicine man was the physician. He had learned the medicinal virtues of a few simple herbs. He knew how to bind up wounds in bark with certain preparations of leaves, and he could also cure a few fevers. He went through many magical ceremonies with howls, roars, and antics of various kinds. If the sick man became well, the medicine man took all the credit; if the patient died, then the medicine man said that the bad spirit had too strong a hold on him.

 

But the medicine man did not help Massasoit. Philip watched by his father’s side and saw him grow worse day by day. He remembered how, only a few years before, the smallpox had carried away large numbers of the Indians, and now he began to think that the days of his father, too, were numbered.

 

But one day a paleface, one of the leaders of the colony at Plymouth, came into the Indian village. He sent the medicine man away and tenderly nursed Massasoit himself. He gave him medicine, nourished him with several little delicacies, and brought him slowly back to health.

Massasoit was so grateful for the kindness shown him that he told the palefaces of the Indian plot against them.

The whites at Weymouth were driven away and the palefaces at Plymouth continued to live on most excellent terms of friendship with the Wampanoags.

 

In the years that followed, Philip became better acquainted with the whites, and while he never loved them, he had great respect for their wisdom.

———

From a soon to be published book titled “Stories and Legends from Martha’s Vineyard, Nantucket and Rhode Island”

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