The Elk Clan (Hûwâ Hik’ik’aradjera) is a small Lower or Earth Moiety clan closely associated with the Deer Clan, with which it is said to have a special friendship relation. [1] The Elk Clan was in charge of distributing fire within the village, on the hunt, and on the warpath. However, it was forbidden for them to hold fire towards anyone. They claim half of the fire and therefore half of the chieftainship. [2] The Elk Clan functioned as ushers at councils. [3]

Members of the Snake Clan bury an Elk clansmen when he dies, although occasionally the Waterspirit and Eagle Clans may perform this function. The faces of the dead were painted with white and blue dots on their cheeks, a pattern also used by the Deer Clan. [5]

The following short version of the clan origin was obtained by Paul Radin from a member of the clan:

Version 1. Earthmaker thought to himself how he would like to see something animate in the world, so he created a man, and this man was good. Earthmaker thought the man ought to have a companion, so he made a woman. Then he wondered, How shall they know one another? So he caused an animal to emerge out of the water. Earthmaker had made a village in the west for the humans, and he asked them, “What would you like to live through?” And they replied, “Since elks are without sin, we would like to live through them.” So Earthmaker created four elks and they thought that they were the only living things on earth. Earthmaker let the eldest of them know of the other clans. It was he who led them to Red Banks where they met the other clans, and there they became human and lived as Hotcâgara. [6]

Version 2. Originally the Hotcâgara lived in Spiritland somewhere in the west. Then Earthmaker announced to them: “My children, I have created an earth for you to inhabit. Since there must be some way for you to recognize one another there, you shall select an animal that you love best, one after which your clan shall be named and recognized. Some people thought that of all animals the elk was noted for its beauty, cleanliness, good habits, and even temperament, so they selected that animal and became the Elk Clan. [7]

Notes:
[1] David Lee Smith, Folklore of the Winnebago Tribe (Norman: University of Oklahoma Press, 1997) 9.
[2] Paul Radin, The Winnebago Tribe (Lincoln: University of Nebraska Press, 1990 [1923]) 201.
[3] Oliver LaMère, “The Clan Organization of the Winnebago,” Publications of the Nebraska State Historical Society, 19 (1919): 90.
[4] All names are taken from Radin (R) unless otherwise indicated, and the following sources as indicated:
(R) Radin, The Winnebago Tribe, 202.
[5] Radin, The Winnebago Tribe, 201.
[6] Radin, The Winnebago Tribe, 202.
[7] LaMère, “The Clan Organization of the Winnebago,” 87-88.

When the Creation Lodge of the Medicine Rite was first made ready, it came time for the East band to enter into it. However, even though the entrance was open, no person of weak means nor unstable mind would be able to pass through. Indeed, only important spirits could so much as project their thoughts within. There the leader of the East took four steps and stopped in front of it. Earthmaker had created him in his own image and placed him in control of Hâp (light-and-life), therefore he strode right in without effort. When the leader of the East entered, even though the light within shone with brilliance, yet now it was all the more so. As he walked towards the center of the lodge where our Grandfather burns, his steps exuded brilliant light. Even those without could see the light flicker as he strode forth. There at the entrance of the road he stopped and made his greetings. There he sung a song of greeting, even that which is song today by the leader of the East. Then he sat down upon that seat which in reality is a bear.

Paul Radin, The Road of Life and Death: A Ritual Drama of the American Indians. Bollingen Series V (Princeton: Princeton University Press, 1973 [1945]) 215.

As drummers, we are responsible to have an understanding of what the drum represents. The Drum Keeper and the Lead Drummer/Singer of each drum are responsible for ensuring, that all of the drummers in their group have a knowledge of the respect which should be present at and around the drum.

There seems to be a misconception about the difference between a traditional drum and a “Pow-wow” drum. Some drummers rationalize that because they are a “Pow-wow” drum they can use drugs and alcohol, disregard the teachings of respect of the drum and what it represents to all Native People, and still be around the drum taking part in the drumming and singing.

While it is understood that the drum should not be utilized as a tool to separate our people, it is taught by Spiritual Elders throughout our native lands, known as “Turtle Island”, that, the drum is very important medicine to our people and should be shown as much respect as any other medicines, including the Sacred Pipe.

Substance abuse and misuse was not a traditional practice amongst our ancestors, although there have been arguments stating there were occasions where members of certain tribes did misuse some of the medicines. However, these occasions were not considered or regarded in any way to be respectful. Although no person can pollute the medicines which the Creator has given us to utilize as tools for various types of healing, it is the respect that we try to preserve and to teach to our children.

So, in honor of the Creator and all of our ancestors who died trying to preserve our traditions and culture, we will allow only those drums which are free of substance abuse/misuse to participate in the capacity of a drum group during the Wabanaki Confederacy Conference.

We understand that we cannot know for sure who is drug/alcohol free and who is not. We will leave that responsibility to the Drum Keepers and Lead Drummers/Singers. You know the people who sit on the drum with your group. We are relying on the honor of each drum group. If information regarding substance use/abuse/misuse on the part of any drummer is brought to the attention of the Planning Committee, that drum will not be called on for the duration of the conference unless the individual(s) involved are absent from the drum circle

WOMEN ON THE DRUM

Another matter of concern, is that of women on the drum. According to research regarding Wabanaki People, women traditionally drummed and sang as much as the men did. Traditionally, the hand drums and water drums were used as well as hollow logs and shakers. Not too long ago the larger drums were introduced to, and later adopted by, many of our Wabanaki tribes. This did not stop our women from their traditional roles in drumming and singing.

Although women are not allowed to sit and drum on the larger drums (according to many tribes to the west of the Wabanaki People from which we had adopted these drums from), we did not and have no legitimate reason to retract the right of our women to drum on these drums. So, to honor the Creator, our Mother Earth, and the Spirit of our ancestors, it will be an honor to have any of the Women’s drum groups attend and participate as such.

If anyone suspects alcohol or drugs being used by anyone on the Drum, they should lay an Eagle Feather or any other Sacred Feather on the Drum. That STOPS the Drum until the situation is resolved.

From Grandfather Cro

Long ago in the ancient world of the Ojibwe Nation, the Clans were all located in one general area of that place known as Turtle Island. This is the way that the old Ojibwe storytellers say how Asibikaashi (Spider Woman) helped Wanabozhoo bring giizis (sun) back to the people. To this day, Asibikaashi will build her special lodge before dawn. If you are awake at dawn, as you should be, look for her lodge and you will see this miracle of how she captured the sunrise as the light sparkles on the dew which is gathered there.

Asibikaasi took care of her children, the people of the land, and she continues to do so to this day. When the Ojibwe Nation dispersed to the four corners of North America, to fill a prophecy, Asibikaashi had a difficult time making her journey to all those cradle boards, so the mothers, sisters and Nokomis (grandmothers) took up the practice of weaving the magical webs for the new babies using willow hoops and sinew or cordage made from plants. It is in the shape of a circle to represent how giizis travels each day across the sky.

The dream catcher will filter out all the bad bawedjigewin (dreams) and allow only good thoughts to enter into our minds when we are just abinooji.

You will see a small hole in the center of each dream catcher where those good bawadjige may come through. With the first rays of sunlight, the bad dreams would perish. When we see little asibikaashi, we should not fear her, but instead respect and protect her. In honor of their origin, the number of points where the web connected to the hoop numbered eight for Spider Woman’s eight legs or seven for the Seven Prophecies.

It was traditional to put a feather in the center of the dream catcher; it means breath, or air. It is essential for life. A baby watching the air playing with the feather on her cradleboard was entertained while also being given a lesson on the importance of good air. This lesson comes forward in the way that the feather of the owl is kept for wisdom (a woman’s feather) and the eagle feather is kept for courage (a man’s feather). This is not to say that the use of each is restricted by gender, but that to use the feather each is aware of the gender properties she/he is invoking. The use of gem stones, as we do in the ones we make for sale, is not something that was done by the old ones. Government laws have forbidden the sale of feathers from our sacred birds, so using four gem stones, to represent the four directions, and the stones used by western nations were substituted by us. The woven dream catchers of adults do not use feathers.

Dream catchers made of willow and sinew are for children, and they are not meant to last. Eventually the willow dries out and the tension of the sinew collapses the dream catcher. That’s supposed to happen. It belies the temporary-ness of youth. Adults should use dream catchers of woven fiber which is made up to reflect their adult “dreams.” It is also customary in many parts of Canada and the Northeastern U.S. to have the dream catchers be a tear-drop/snow shoe shape.

The above story is a combination of information gathered by Lyn Dearborn from California, and Mary Ritchie of the Northern Woodlands, with assistance from Canadian elders. Miigwetch.

There was a Seneca, who was very fond of hunting. He had two dogs that were so strong that they could kill a bear.

One winter this man started off to hunt. After traveling two days he camped and began to look for game. He hunted many days and killed a great many animals. One night, just as he was going to sleep, the dogs began to bark furiously. Not far from the camp was a large elm tree with the top broken off. The man had thought the tree was hollow, but he had never examined it. One of the dogs now ran in the direction of this tree, the other followed and by the sound of the barking the man knew that some creature was in the tree.

After a time one of the dogs came back, and said, “My brother, maybe we are going to die to-night. On the tree there is such a creature as we have never seen before. I will watch it, but mark me with a coal, from the end of my mouth to my ear, on each side.”

The man did as the dog asked, then the dog said, “Now I will go to the tree and my brother can come and be marked.”

He ran off and soon the other dog came and was marked, then the hunter took a torch and went to the tree.

On the broken top was a terrible creature. He could see its head and a part of its body. It had long teeth, enormous eyes, and huge claws. The man had never seen any animal so dreadful. As he went back to camp one of the dogs followed him, and said, “We shall be killed, but we will do what we can to save you. You must hurry to the village. Don’t take a torch or a bow with you; they’ll be in your way. Put on a new pair of moccasins and take a second pair. I’ll lick the soles of your feet so you can run fast.”

The dog licked his master’s feet, then the man put on new moccasins and started for home. He had been running a good while when one of the dogs overtook him, and said, “Run faster, the creature has started. It doesn’t travel on the ground, but leaps from tree to tree. The only thing I can do is to get between the trees and spring at it as it leaps. When you come to water, stir it up, make it as muddy as you can, then drink of the water. We drink of such water; it is better for us.”

The man soon got thirsty. When he came to a spring, he stirred the water up, then drank what he wanted and went on.

He hadn’t gone far when the dog came up, and said, “There is a hole in your moccasin.”

The man looked and sure enough there was a hole.

“Put on new ones,” said the dog,

The dog licked his master’s feet and the man put on new moccasins, then the dog went back and the man hurried on.

Soon the other dog ran up, and said, “The creature is coming very fast, we are afraid it will kill you. My brother will come to you once more, but when he gets back he will be killed.”

The dog disappeared. The man listened; both dogs were barking-, then one bark ceased and he knew the dog was coming to him.

“I have come,” said the dog, “to speak to you once more. When I go back I shall attack the creature and do all I can to overpower it, but it will kill me.”

The dog went back and the man heard both dogs bark and howl. He knew by the sound that they were fighting. Then only one dog howled; the other was dead.

The man tried to increase his speed, but it was a dark night and he ran against trees and brush. The barking ceased and scion the dog was at his side.

“My brother is dead,” said he. “I am alone. The village isn’t far away. You must scream. Someone may hear you.”

The man began to scream as he ran.

That night there was a dance in the long house and people were sitting around outside. A young man heard the cry of someone in distress and he gave the alarm.

The dog came once more to encourage his master. “Do our best,” said he, “You are near the village. I will come once more, then I will pull the creature down and fight it.”

The man heard the dog when it got back and knew by the sound that the creature was getting near.

The dog came again and said, “This is the last time you will see me, I shall attack the creature and it will kill me. If the people hear your cries, they will come and rescue you, if not you will be killed.”

The dog went back; he had only a short distance to go. The man saw torches; his cries had been heard.

The dog howled in distress, then all was still, and the man knew his friend was dead.

When the man saw the torches, he struggled harder and harder to get to them. As the people met him he fell.

Holding up their torches the men looked ahead and saw a terrible animal; its forelegs were longer than its hind ones. They shot at it, but it disappeared.

In one night the man had made a journey that required two days. They carried him to the village and as soon as he could talk he told what had happened. The people decided to go to the camp in the woods and bring home the meat.

Near the village they found the last dog; it was torn to pieces. Farther on they found the other dog, also torn to pieces. When they reached the camp, they saw that most of the meat had been eaten, what was left they carried home. The animal was never seen again.

Seneca Indian Myths, by Jeremiah Curtin; New York; E.P. Dutton & Company [1922] and is now in the public domain.