Sunday, December 10, 2017

Red Rhythmic Dragon/ Red Planetary Skywalker - Overtone Peacock Moon of Radiance, Day 26

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Ignatia Broker

Ignatia Broker (1919–1987) was an Ojibwe writer and community leader from Minneapolis, Minnesota. She is best known for the novel Night Flying Woman, published in 1983, which tells the story of Broker's great-great-grandmother and her family's life before and after contact with white explorers. She was an enrolled member of the Ojibwe tribe and the Ottertail Pillager Band.

Early and personal life

Broker was born on February 14, 1919 on White Earth Indian Reservation in northwestern Minnesota. She received her early education at Wahpeton Indian School in North Dakota, a federal Indian boarding school, and Haskell Institute in Kansas. In 1941 she moved to Minneapolis, Minnesota. There, she attended night classes and worked at a defense plant during World War II. She later described the war years as "unstable" and wrote about the racial discrimination the Ojibwe community in Minneapolis faced. After the war, she met and married a veteran. They had two children together, and lived in St. Paul, Minnesota. Broker's husband went back into military service, and died in the Korean War. The death of her husband together with the discrimination she often faced, Broker wrote, prompted her to become involved with various Native American social advocacy groups, including the American Indian Center of Minneapolis.


Night Flying Woman, Broker's only novel, was published in 1983. In the preface, Broker writes that her motivation for the novel came partly from her own children, who wished to know more about the past experiences of the Ojibwe people. The theme of keeping the past alive through passing down stories in the oral tradition is important in the book. After opening the book with some details of Broker's own life, the story mostly focuses on the experiences of Broker's great-great-grandmother, Ni-bo-wi-se-gwa,or Oona, who lived from the 1860s to the 1940s. During that time, cultural contact with Euro-American society created various devastating changes, including removal from her tribe's traditional lands to the White Earth Indian Reservation, and the introduction of guns, alcohol, steel, missionaries, and smallpox, among many other alterations to traditional life. The book was considered notable, since the story was related by an Ojibwe storyteller and not a white historian.


Broker died of lung cancer on June 23, 1987.[4]


1984 Wonder Woman Award*


Kin 201: Red Rhythmic Dragon

I organize in order to nurture
Balancing being
I seal the input of birth
With the rhythmic tone of equality
I am guided by my own power doubled.

cosmic art helps the human transcend the ego self, first individually, then collectively, so that the whole Earth becomes a living work of art.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2017-2018,

 The Sacred Tzolk'in

Visshudha Chakra (Alpha Plasma)

Saturday, December 9, 2017

Yellow Overtone Sun/ Yellow Solar Human - Overtone Peacock Moon of Radiance, Day 25

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Natchez Indian Family

Tattooed Arm (French: Bras Piqué) was the Female Sun of the Natchez people in the early 18th century. The Natchez were matrilineal, and while the paramount chief was a man, this title was inherited through his mother, the Female Sun. Tattooed Arm was the mother of Saint Cosme, the Great Sun, and the daughter of the previous female sun, "White Woman" (died 1704). She was the sister of war chief Tattooed Serpent (d. 1725) and the Great Sun (d. 1728). Like her brothers, she was friendly to the French, and following the Natchez Massacre she told Antoine-Simon Le Page du Pratz that she had attempted to warn them of plans by her tribe to attack them by surprise. Along with many other Natchez people, in 1731 she was captured during the French retaliations against the Natchez after the massacre, and she was eventually was deported to Saint-Domingue, where she was sold as a slave.

Her original Natchez name is unknown.*


Kin 200: Yellow Overtone Sun

I empower in order to enlighten
Commanding life
I seal the matrix of universal fire
With the overtone tone of radiance
I am guided by the power of elegance.

Lifting our mind above the whole Earth, we can view the template of evolutionary unfolding.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2017-2018.

The Sacred Tzolk'in 

Svadhistana Chakra (Kali Plasma)

12/8/17 Blue Self-Existing Storm/ Blue Galactic Monkey - Overtone Peacock Moon of Radiance, Day 24

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"The Three Faces of Molly Brant" (Iroquois, European, Loyalist):
 1986 design used by Canada Post in a commemorative postage stamp.

Molly Brant (c. 1736 – April 16, 1796, Mohawk), also known as Mary Brant, Konwatsi'tsiaienni, and Degonwadonti, was influential in New York and Canada in the era of the American Revolution. Living in the Province of New York, she was the consort of Sir William Johnson, the British Superintendent of Indian Affairs, with whom she had eight children. Joseph Brant, who became a Mohawk leader and war chief, was her younger brother.

After Johnson's death in 1774, Brant and her children left Johnson Hall in Johnstown, New York and returned to her native village of Canajoharie, further west on the Mohawk River. A Loyalist during the American Revolutionary War, she migrated to British Canada, where she served as an intermediary between British officials and the Iroquois. After the war, she settled in what is now Kingston, Ontario. In recognition of her service to the Crown, the British government gave Brant a pension and compensated her for her wartime losses, including a grant of land. When the British ceded their former colonial territory to the United States, most of the Iroquois nations were forced out of New York. A Six Nations Reserve was established in what is now Ontario.

Since 1994, Brant has been honored as a Person of National Historic Significance in Canada. She was long ignored or disparaged by historians of the United States, but scholarly interest in her increased in the late 20th century. She has sometimes been controversial, criticized for being pro-British at the expense of the Iroquois. But the Iroquois primarily allied with the British. Known to have been a devout Anglican, she is commemorated on April 16 in the calendar of the Anglican Church of Canada and the Episcopal Church (USA). No portraits of her are known to exist; an idealized likeness is featured on a statue in Kingston and on a Canadian stamp issued in 1986.

Early life

Little is known for certain about Molly Brant's early life. Named Mary, but commonly known as "Molly", she was born around 1736, possibly in the Mohawk village of Canajoharie, or perhaps further west in the Ohio Country. Her parents were Christian Mohawks. French Jesuit missionaries had converted many Mohawk to Catholicism in their early colonial years. By the mid-18th century, however, English influence had grown in New York. Christian Mohawk tended to realign as Anglicans. Brant may have been the child named Mary who was christened at the chapel at Fort Hunter, near the Lower Castle, another Mohawk village, on April 13, 1735. If so, her parents were named Margaret and Cannassware. Most historians believe that her father was named Peter. Joseph Brant, born in 1743, was Molly's brother or half-brother.

One of Molly's Mohawk names, perhaps her birth name, was Konwatsi'tsiaienni, which means "Someone Lends Her a Flower". Her other Mohawk name, given to her at adulthood as was customary, was Degonwadonti, meaning "Two Against One".[6] Her Mohawk names have been spelled in a variety of ways in historical records.

The Mohawk are one of the Six Nations of the Iroquois League. At the time of the American Revolutionary War, they lived primarily in the Mohawk River valley in what is now upstate New York, west of Albany and Schenectady. At some point, either before or after her birth, Molly's family moved west to the Ohio Country, which the Iroquois had reserved as a hunting ground since the late 17th century.

After Molly's father died, her family returned to Canajoharie. On September 9, 1753, Molly's mother married Brant Kanagaradunkwa, a Mohawk sachem of the Turtle clan. Possibly to reinforce their connection to Brant Kanagaradunkwa, who was a prominent leader, Molly and Joseph took their stepfather's name as a surname, which was unusual for that time.

Molly Brant was raised in a Mohawk culture that had become highly influenced by their English trading partners. In Canajoharie, the Brants lived in a substantial colonial-style frame house and used many European household goods. The family attended the Church of England. Molly was fluent in Mohawk and English. It is not clear whether she was formally educated or whether she could read and write. There are several letters signed "Mary Brant", but these may have been dictated by Molly and written by someone else. A letter from 1782 is signed with "her mark", indicating that she may have been only semi-literate.

In 1754, Molly accompanied her stepfather and a delegation of Mohawk elders to Philadelphia, where the men were to discuss a fraudulent land sale with colonial leaders. The party traveled to Albany, where an English officer, Captain Staats Long Morris, nephew of Governor Lewis Morris of Pennsylvania, met and fell in love with Brant. She was then about nineteen years old and described as "pretty likely", meaning "good looking".

Consort of Sir William

When General Sir William Johnson, Superintendent for Northern Indian Affairs, visited Canajoharie, he always stayed at the house of his friend, Molly's stepfather Brant Kanagaradunkwa. Shortly after Johnson's first common-in-law wife, Catherine Weisenberg, died, Brant moved into Fort Johnson. Johnson and Molly Brant became intimate; in September 1759, she gave birth to his son, Peter Warren Johnson, named for Sir William's early patron and uncle, Admiral Sir Peter Warren. Brant lived with Johnson at Fort Johnson, and then his personal residence of Johnson Hall after 1763, when the English had defeated the French in the Seven Years War. (It was known on the North American front as the French and Indian War. The Iroquois had mostly allied with the British during this war.)

Brant was effectively Sir William's common-law wife or consort. Brant played a prominent role in the life of Fort Johnson, managing household purchases, from expensive china to sewing supplies. The couple had nine children together, eight of whom lived past infancy. They included the following:

Six daughters, Elizabeth, Magdalene, Margaret, Mary, Susanna, and Ann (also known as Nancy). Elizabeth married Dr. Robert Kerr, a British physician and magistrate. Magdalene married John Ferguson, who was elected as a member of the Legislature of Upper Canada for Kingston. Ann (also known as Nancy) married a naval officer, Captain Hugh Early, for whom Earl Street in Kingston is named. Margaret married Captain George Farley of the 24th Regiment in Kingston. Mary did not marry. She lived in Kingston with her sister, Magdalene, after the war. Susanna married Lieutenant Henry Lemoine of the 60th American Foot regiment.

In Johnson's will, Molly is referred to as his "housekeeper", which at the time meant that she ran the household, served as hostess, and supervised the female servants and slaves. According to the historian Barbara Graymont, "Mary Brant presided over Johnson's household with intelligence, ability, grace, and charm, and she effectively managed the estate during Johnson's many and prolonged absences." Johnson and Brant's relationship was public; she received gifts and thank-you notes from prominent visitors such as Lord Adam Gordon. Johnson used his connection with Brant to further his public and private dealings with the Mohawk and other Iroquois nations. Brant's role as Johnson's domestic and political partner was well known. "Before the age of forty," writes Feister and Pulis, "she was already a legendary figure...."

William Johnson died in July 1774. In his will he left land, money, and slaves to Brant and her children; He left Johnson Hall to John Johnson, his eldest son by his first common-law wife, Catherine Weisenberg, a Palatine German immigrant. Molly returned to Canajoharie with her children, personal belongings, and slaves. There she lived a comfortable life in a large house, and prospered as a fur trader.

American Revolution

Brant supported the British Crown during the American Revolutionary War. From her home in Canajoharie, she provided food and assistance to Loyalists who were fleeing from New York to Canada. Despite harassment from local Patriots, she remained at Canajoharie for the first two years of the war.

A turning point came in 1777 when British forces invaded New York from Canada and laid siege to Patriots in Fort Stanwix. In August, when Brant learned that a large body of Patriot militia was on its way to relieve the fort, she sent Mohawk runners to alert the British commander of the danger. This information enabled a British, Mohawk, and Seneca force to ambush the Patriots and their Oneida allies in the Battle of Oriskany. The Iroquois were divided in their loyalties. The Oneida allied with the Patriots, while most bands of the other four nations allied with the British. After this battle, in which Iroquois warriors of these nations fought on both sides, the war in the Mohawk Valley became particularly brutal. The Oneida and rebel Americans retaliated against Brant by pillaging Canajoharie. Brant fled with her children to Onondaga, the central city of the Iroquois Confederacy. Her departure was so precipitous that she had to leave most of her belongings behind.

At Onondaga, the leaders of the Iroquois nations held a council to discuss what course to take. Most of the nations and their leaders favored assisting the British, but after the Battle of Saratoga, it seemed unlikely that the British could win. Sayenqueraghta, a Seneca chief, urged the nations to withdraw from the war. Brant criticized Sayenqueraghta's advice, invoking the memory of Sir William to convince the council to remain loyal to the Crown. According to Daniel Claus, a British Indian agent and Sir William's son-in-law, Brant was "in every respect considered and esteemed by them [the Iroquois] as Sir William's Relict [i.e. widow], and one word from her is more taken notice of by the Five Nations than a thousand from any white man without exception".

Much of Brant's influence came from her connections to Sir William Johnson and her stepfather Brant Kanagaradunkwa. Additional influence came from the fact that women in Iroquois society had more political influence than did women in patriarchal societies. Under the Iroquois matrilineal kinship system, inheritance and social status were passed through the maternal line. Women elders influenced the selection of chiefs. Because Brant's ancestry is unclear, historians have apparently disagreed about whether she was born into an influential clan. Brant has been described as the "head of the Six Nations matrons", although historian Robert Allen writes that "there is no substantive evidence to suggest that Molly was ever a clan matron or mother within the Iroquois matrilineal society". Fiester and Pulis write that "although not born to the position, she became one of the Mohawk matrons".

In late 1777, Brant relocated to Fort Niagara at the request of Major John Butler, who wanted to make use of her influence among the Iroquois. At Niagara, Brant worked as an intermediary between the British and the Iroquois, rendering, according to Graymont, "inestimable assistance there as a diplomat and stateswoman". Meanwhile, in November 1777 Brant's son Peter Johnson was killed in the Philadelphia campaign while serving in the British 26th Regiment of Foot.

In 1779, Brant visited Montreal, where some of her children attended school. She returned to Fort Niagara when the Americans began their Sullivan Expedition that year. In retaliation for attacks in Cherry Valley, the expedition attacked 40 Seneca and other Iroquois villages throughout central western New York, destroying crops and stores. Because of the war, Brant could get only as far as the British post at Carleton Island, where many Iroquois refugees had fled from the Americans. There she continued her work as an intermediary. The British commander considered Brant's influence "far superior to that of all their Chiefs put together". Brant was unhappy with having to live in an army barracks with her children. Hoping to keep her favor, the British built her a house on the island in 1781, where she lived with her children and four slaves for the remainder of the war. Throughout the war, Brant played important roles as a negotiator, mediator, liaison, and advocate for Mohawk and Iroquois peoples at Fort Niagara, Montreal, and Carleton Island.

Final years and legacy

When the British largely abandoned Carleton Island in 1783, Brant moved to Cataraqui, now Kingston, Ontario. There the British government built her a house and gave her an annual pension of £100. She was assigned Farm Lot A in Kingston Township, along the northern limit of the town. It was 116 acres, instead of the standard 200 acres, because it was encroached upon by the Clergy Reserve. In addition, Brant and her family received compensation from the British government for their losses in the American Revolution. Hoping to make use of her influence, the United States offered Brant compensation if she would return with her family to the Mohawk Valley, but she refused.

Indian Castle Church is the only building still standing that was associated with the Mohawk at Canajoharie. It was erected in 1769 by Sir William Johnson on land donated by Molly and her brother Joseph Brant.

Brant lived in Kingston for the remainder of her life, a respected member of the community and a charter member of the local Anglican Church. Her son George Johnson, known as "Big George" among Natives, married an Iroquois woman and became a farmer and teacher. Her daughters married prominent white men. She died in Kingston on April 16, 1796, at about age 60, and was buried in St. Paul's Churchyard, Kingston's original burial ground. This was later developed as the site of St. Paul's Anglican Church. The exact location of her grave is unknown.


Brant's legacy is varied. Since 1994, she has been honored as a Person of National Historic Significance in Canada.[1] Brant was long ignored or disparaged by historians of the United States, but scholarly interest in her increased in the late 20th century. The Johnson Hall State Historic Site in New York includes presentation and interpretation of her public and private roles for visitors. She has sometimes been controversial, criticized for being pro-British at the expense of the Iroquois. According to Feister and Pulis, "She made choices for which she is sometimes criticized today; some have seen her as having played a large part in the loss of Iroquois land in New York State." Like many of the male leaders, Brant believed that the Mohawk and other Iroquois nations' best chance of survival lay with the British. She identified first as Mohawk and made strategic choices that she believed would best benefit her peoples.

Brant is commemorated on April 16 in the calendar of the Anglican Church of Canada, as well as the Episcopal Church. No portraits of her are known to exist; an idealized likeness is featured on a statue in Kingston and on a Canadian stamp issued in 1986.


In 1988, archaeological testing was conducted at the site of the former home of Molly Brant in Kingston, Ontario, in preparation for a construction project. Salvage excavations were carried out in 1989. Much of the original site of the Brant homestead had been disturbed by industrial activities.

The area had long been the site of the Kiwanis Playing Field, and was not disturbed until Imperial Oil bought the property in 1938. At this time, the below-ground remains of the structures were likely removed. Excavations revealed the remains of a privy, which contained more than 5,000 artifacts of domestic and personal items from the 19th century.

Recognition in Kingston

On August 25, 1996 the City of Kingston proclaimed Molly Brant Commemoration Day. The Mohawk Nation - Bay of Quinte, the Corporation of the City of Kingston, the City of Kingston Historical Board, and the Historic Sites and Monuments Board of Canada had agreed to commemorate her life with the creation of a bust representing Molly Brant, along with an historic monument at the front entrance of Rideaucrest Home on Rideau Street in Kingston. John Boxtel was commissioned to make the bust. The memorial sculpture was unveiled at Rideaucrest on Molly Brant Commemoration Day. The commemoration began with a service at St. George's Cathedral, a traditional Mohawk tobacco burning and a wreath-laying ceremony at St. Paul's Anglican Church, and a reception at Rideaucrest. The sculpture of Molly Brant was unveiled in the eastern courtyard.

The non-profit Molly Brant Foundation was established in 2005 in honour of Molly Brant. It focuses on urban Aboriginal research in the Kingston area.

The Molly Brant One Woman Opera, composed by Augusta Cecconi-Bates, was first performed at St. George's Cathedral in Kingston on April 25, 2003, under the aegis of the Cataraqui Archaeological Research Foundation. The 2003 production was sung by Kingston soprano Rhona Gale, with Carrie Wyatt, flute, and the composer at the piano. The opera has since been developed into a full four acts.

On June 17, 2015, Limestone District School Board trustees selected Molly Brant as the name for a new elementary public school located on Lyons Street on Queen Elizabeth Collegiate property and scheduled to open for the 2016-2017 school year.*


Kin 199: Blue Self-Existing Storm

I define in order to catalyze
Measuring energy
I seal the matrix of self-generation
With the self-existing tone of form
I am guided by the power of vision.

As we make our way through the Great Transition, the guiding criterion in order to enter into cosmic knowledge is to forget everything we know and not try to comprehend that which we think we understand.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2017-2018.

The Sacred Tzolk'in 

Ajna Chakra (Gamma Plasma)

Thursday, December 7, 2017

White Electric Mirror/ White Resonant Dog - Overtone Peacock Moon of Radiance, Day 22

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Beth Brant

Beth E. Brant, Degonwadonti, or Kaieneke'hak was a Mohawk writer, essayist, and poet of the Bay of Quinte Mohawk from the Tyendinaga Mohawk Reserve in Ontario, Canada. She is, also, a lecturer, editor, and speaker. She wrote from her deep connection to her indigenous roots, and exposed the afflictions of racism and colonization. She brought her writing to life from her personal experiences of being a lesbian, having an abusive spouse, and her mixed blood heritage from having a Mohawk father and a Scottish-Irish mother. She has three books of essays and short stories and three edited anthologies.


She was born in Detroit, Michigan on May 6, 1941. Brant grew up off the reservation, however she maintained a deep link to her Tyndinaga Mohawk heritage with her paternal grandparents where she learned of the culture, language, and traditional stories. She was the descendant of tribal leaders Molly Brant and Chief Joseph Brant from the Tyndinaga Mohawk tribe. Her paternal grandparents moved to the Detroit area with the hope their nine children would have more opportunities away from the reservation. Her parents, Joseph and Hazel Brant and her brother and sister, grew up in her paternal grandparent's Detroit home. Her father worked in an automobile factory, and later as a teacher.

She became pregnant at seventeen and married the baby's father. She had three children named Kim, Jill, and Jennifer. After leaving her fourteen-year abusive marriage in 1973, Brant became active in the feminist community and then announced her sexual orientation as a lesbian. She met her partner, Denise Dorsz, in 1976. They divided their time equally between Michigan and Ontario.

In the initial years following her divorce, Brant work any unskilled job she could to support her three children, including a salesclerk, waitress, and cleaning woman. Her writing came later in her life at the age of forty after she experienced a monumental encounter on a trip through the Mohawk reservation with Dorsz. An eagle flew in front of the car window while she was driving. The eagle landed on a nearby tree and Brant stopped the car to bear witness to the creature. They looked intently at one another as the nonverbal communication became clear. The eagle told Brant to start writing; thus her writing career began. Her work encompasses a wide range of styles from humorous to aggressive and intense to spiritual.

Her later years were spent as a loving grandmother and great grandmother to 3 grandsons Nathanael, Benjamin, and Zachary as well as two great grandchildren Hazel and Luke. A short time after she became a great mother, she passed away on August 6th of 2015.


Beth Brant was born to write and was almost immediately recognized for her talents. She was published the first year she began officially writing. She was recognized by 1983 editors Adrienne Rich and Michelle Cliff of the lesbian periodical Sinister Wisdom and asked Brant to edit a collection of Native American women's writing. This developed into A Gathering of Spirit (1988). It was first published in 1984 in Sinister Wisdom, and was then reissued many times as a book. It was the first anthology of Native Americans' women writing edited by another Native American woman.

Her success continued with publication of Mohawk Trail in 1985. This is a collection of short stories, poems, and creative nonfiction. The momentum continued in 1991 with Food and Spirits. Her fiction embraces the themes of racism, colonialism, abuse, love, community, and what it means to be Native. Writing as Witness: Essays and Talk, Brant's volume of essays was published in 1994. They covered a range of subjects regarding the writer's craft and its meaning. In 2003, Brant continued with her second collection of essays called Testimony from the Faithful.

Brant embraced her connection with her Native Mohawk people, while working on Testimony from the Faithful, and pursued her oral history as well. She edited a series of autobiographical stories told by the elders of the Tyendinaga Mohawk territory. This was called I'll Sing 'Till the Day I Die: Conversations with Tyendinaga Elders and was published in 1995. The project preserved the knowledge and wisdom through their stories. This made a scholarly contribution to the continued growth of Aboriginal oral history. A year after, Brant and Sandra Laronde published a co-edited issue of the annual journal, Native Women in the Arts, called Sweetgrass Grows All Around Her. Brant's writing continued to be published in anthologies and periodicals, particularly focused on Native, feminist, and lesbian perspectives.


Brant played a pivotal role as one of the first Native lesbian writer in North America. Her work represents both identities of both her Native and lesbian sides. She, also, puts value on being a mother and grandmother. She had few role models when she began her writing career and has encouraged Native Americans women writers who succeeded her. Teaching and mentoring was significant role in Brant's life. Her work took her to university classes where classes provide conversation on topics such as colonialism, racism, sexism, homophobia, and the survival of Aboriginal peoples. She lectured at the University of British Columbia in 1989 and 1990 and has guest lectured for classes in women's studies and Native American studies at the New College of the University of Toronto. Also, has lectured and read at universities and culture centers across North America.

Brant has contributed to number of creative writing workshops, including the Women of Color Writing Workshop held in Vancouver in 1991, the 1991 Michigan Festival of Writers in East Lansing, the International Feminist Book Fair held in Amsterdam in 1992, and the Flight of the Mind Writing Workshop in Eugene, Oregon in 1992. In addition, she formed creative writing workshops or groups for Native American women, women in prison, and high school students. She has always looked for ways to help others express themselves, Brant participated in a project called Returning the Gift. This was designed to create new opportunities for Native writers to share their work. It included a 1992 meeting of 250 writers in Norman, Oklahoma, including various outreach programs and the formation of an organization called the Native Writers' Circle of the Americas.

Brant continued her efforts on other projects as well. In 1982, she confounded Turtle Grandmother, a clearinghouse for manuscripts by Native American women and a source of information about Native women. It lasted until 1987. She, also, was an AIDS activist, working with People with AIDS (PWA) and giving AIDS education workshops throughout Native communities.


Creative Writing Award from the Michigan Council for the Arts (1984 and 1986)
National Endowment for the Arts (1991)
Canada Council Award in Creative Writing (1992)
Affirmations Community Heritage Awards (1995)


National Writers Union (United States and Canada)
Native Circle of Writers of the Association
North American Indian Association
Lesbians and Gays of the First Nations
Turtle Clan



Mohawk Trail. Ithaca, NY: Firebrand Books, 1985.
Food & Spirits. Ithaca, NY: Firebrand Books, 1991.
Testimony from the Faithful. 2003.


A Gathering of Spirit: A Collection by North American Women. Editor. Ithaca, NY: Firebrand Books, 1988.
I'll Sing `til the Day I Die: Conversations with Tyendinaga Elders. Toronto: McGilligan Books, 1995.
Writing as Witness: Essay and Talk. Toronto: Women's Press, 1994.
Additional Works
"Grandmothers of a New World." Women of Power 16 (Spring 1990): 40-47.
"Giveaway: Native Lesbian Writers." Signs: Journal of Women in Culture and Society 18 (Summer 1993): 944-947.
"The Good Red Road." American Indian Culture and Research Journal 21.1 (1997): 193-206.
Anthologies Where Poetry Appears
Barrington, Judith, ed. An Intimate Wilderness: Lesbian Writers on Sexuality. Portland, OR: Eighth Mountain Press, 1991.
Bruchac, Joseph, ed. New Voices from the Longhouse: An Anthology of Contemporary Iroquois Writing. Greenfield Center, NY: Greenfield Review Press, 1989.
Bruchac, Joseph, ed. Songs from This Earth on Turtle's Back: Contemporary American Indian Poetry. Greenfield Center, NY: Greenfield Review Press, 1983.
Dykewords: An Anthology of Lesbian Writing. Ed. Lesbian Writing and Publishing Collective. Toronto: Women's Press, 1990.
Piercy, Marge, ed. Early Ripening: Poetry by Women. New York, Pandora Books, 1987.
Roscoe, Will, ed. Living the Spirit: A Gay American Indian Anthology. New York: St. Martin's Press, 1988.*


Kin 198: White Electric Mirror

I activate in order to reflect
Bonding order
I seal the matrix of endlessness
With the electric tone of service
I am guided by the power of spirit.

Our function in the cosmic unfolding is to stabilize and energize, by turns, the planet's solar-cosmic interactions.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2017-2018.

The Sacred Tzolk'in 

Muladhara Chakra (Seli Plasma)

Wednesday, December 6, 2017

Red Lunar Earth/ Red Rhythmic Moon - Overtone Peacock Moon of Radiance, Day 22

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Kaúxuma Núpika, also called Qangon, Bowdash, and the Manlike Woman, was a Kootenai person who lived in the early 19th century.

Reports of encounters with Núpika were recorded by both David Thompson, famous pioneer surveyor, and by Sir John Franklin, of the Franklin Expedition to look for a Northwest Passage.

According to the entries Thompson made in his journal concerning her, one in July 1809 and the second in July 1811, she spent time as a sort of second wife to a man named Boisverd, who was one of Thompson's men. Thompson reports that she "became so common that I had to send her to her relations; as all the Indian men are married, a courtesan is neglected by the men and hated by the women." Presumably she was generating bad feeling by being a "loose woman". This was in 1803. Thompson encountered her next on Rainy Lake, near the Upper Columbia River, in July 1809. "She had set herself up for a prophetess," he writes, "and gradually had gained, by her shrewdness, some influence among the natives as a dreamer, and expounder of dreams. She recollected me before I did her, and gave a haughty look of defiance, as much to say, I am now out of your power."

She explained to his people that the whites had changed her sex. She adopted the masculine name of Water Sitting Grizzly.

It was 1811 before Thompson ran into the Manlike Woman again. This time, she walked into his camp seeking asylum for herself and a young woman he called his wife. Thompson describes her as "apparently a young man, well dressed in leather, carrying a Bow and Quiver of Arrows, with his Wife, a young woman in good clothing". Manlike Woman was in trouble with her adopted tribe, the Chinooks, for predicting diseases to them in her role as prophetess. Thompson says nothing of her own response to this request, but notes that his men found the whole thing a tale worth repeating. On August 2 her journal states that "the story of the Woman that carried a Bow and Arrows and had a Wife, was to them a romance to which they paid great attention and my Interpreter took pleasure in relating it."

John Robert Colombo, author of Mysterious Canada: Strange Sights, Extraordinary Events, and Peculiar Places, extracted the quotes about Manlike Woman from David Thompson's Narrative of His Explorations in Western America: 1784-1812 (1916) edited by J.B. Tyrrell.

Thompson never gives the "Woman that carried a Bow and Arrows and had a Wife" any kind of name. It was Sir John Franklin who refers to her as "the Manlike Woman" in his Narrative of a Second Expedition to the Shores of the Polar Sea (1928), and suggests the label was one given to her by the native people she influenced. Since the lack of a name contributes to obscurity, "Manlike Woman" is pressed into service, here, as the best guess available. It also has the virtue of being shorter than Thompson's "Woman that carried a Bow and Arrows and had a Wife".

Franklin describes Manlike Woman in an account written at Fort Chipewyan in April 1827. According to his story, Manlike Woman was at the heart of a sort of cult belief among the local natives that the future held improvements for them with regard to the material things in life. His source was a Mr. Stewart, who was the local factor for the Hudson's Bay Company. Stewart said Manlike Woman was believed to be supernatural because she excelled in male roles despite her "delicate frame". Franklin's contribution ends with a fuzzy reference to a journey undertaken by Manlike Woman, involving a packet carried between two Hudson Bay Company posts, "through a tract of country which had not, at that time, been passed by the traders, and which was known to be infested by several hostile tribes." Manlike Woman undertook this journey with her wife, was attacked and wounded in the process, but achieved her objective.

"When last seen by the traders, she had collected volunteers for another war excursion, in which she received a mortal wound. The faith of the Indians was shaken by her death, and soon afterwards the whole story she had invented fell to discredit," Franklin reported, based on what he was told by Stewart.*


Kin 197: Red Lunar Earth

I polarize in order to evolve
 Stabilizing synchronicity
I seal the matrix of navigation
With the lunar tone of challenge
I am guided by the power of universal water
I am a galactic activation portal
Enter me.

The cosmo-sphere is the sphere of creation consciousness. The whole of the cosmos is an equalizing set of interacting functions unifying the different orders of quantifiable reality as well as all orders of dimensions.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2017-2018.

 The Sacred Tzolk'in

Sahasrara Chakra (Dali Plasma)

Tuesday, December 5, 2017

Yellow Magnetic Warrior/ Yellow Overtone Star - Overtone Peacock Moon of Radiance, Day 21

Image result for Gloria Bird images

Gloria Bird is a poet and scholar and member of the Spokane Tribe of Washington State. She is one of the founding members of the Northwest Native American Writers Association.


Bird has received two grants for her writing, the Oregon Institute of Literary Arts' "Oregon Writer's Grant" in 1988 and the Witter-Bynner Foundation grant in 1993. In 1993, her book of poetry Full Moon on the Reservation received the Diane Decorah Memorial Award and the Native Writers' Circle of the Americas award for First Book of Poetry.



The River of History, Trask House Press.
Full Moon on the Reservation, Greenfield Review Press.
Reinventing the Enemy's Language: Contemporary Native Women's Writing of North America, Joy Harjo and Gloria Bird (editors), W.W. Norton.


River of Memory: The Everlasting Columbia, William D. Layman (editor), Washington Univ. Pr.
Without Reservation: Indigenous Erotica, Kateri Akiwenzie-Damm (Editor), Kegedonce Press.
Getting over the Color Green: Contemporary Environmental Literature of the Southwest, Scott Slovic (Editor), Univ. AZ Press.
First Fish, First People: Salmon Tales of the North Pacific, Judith Roche and Meg McHutchison (Editors), University of Washington Press.
Speaking for the Generations: Native Writers on Writing (Sun Tracks, Vol. 35), University of Arizona Press.
Reinventing the Enemy's Language: Contemporary Native Women's Writing of North America, Joy Harjo and Gloria Bird (editors), W.W. Norton.
The Indian Summer issue of phati’tude Literary Magazine
Dancing on the Rim of the World: An Anthology of Contemporary Northwest Native American Writing (Sun Tracks, Vol 19), Andrea Lerner (Editor), Univ of Arizona Press.
Blue Dawn, Red Earth: New Native American Storytellers, Clifford E. Trafzer (Editor), Anchor Books
Writing the Circle: Native Women of Western Canada: An Anthology, Jeanne Perreault, Sylvia Vance (Editor), Univ of Oklahoma Press.
Returning the Gift: Poetry and Prose from the First North American Native Writers' Festival (Sun Tracks Books, No 29), University of Arizona Press.
Talking Leaves: Contemporary Native American Short Stories, Craig Lesley, Katheryn Stavrakis (Editor) Dell Books
Interviews and autobiographical essays
Here First, Arnold Krupat (Editor), Brian Swann (Editor), Random House
Speaking for the Generations: Native Writers on Writing (Sun Tracks, Vol. 35), University of Arizona Press.*


Kin 196: Yellow Magnetic Warrior

I unify in order to question
Attracting fearlessness
I seal the output of intelligence
With the magnetic tone of purpose
I am guided by my own power doubled.

Extraterrestrial intelligence is not subject to the conditioning of the thought programs that exist on the surface of this planet.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2017-2018.

The Sacred Tzolk'in 

Anahata Chakra (Silio Plasma)

Monday, December 4, 2017

Blue Cosmic Eagle/ Blue Self-Existing Hand - Overtone Peacock Moon of Radiance, Day 20

Image result for Blue Corn Potter images
Pottery by Blue Corn, San Ildefonso Pueblo.

Blue Corn (c. 1920 – May 3, 1999), also known as Crucita Calabaza, was a Native American potter from San Ildefonso Pueblo, New Mexico, in the United States. She became famous for reviving San Ildefonso polychrome wares and had a very long and productive career.

Early life

Her grandmother first introduced her to pottery making at the age of three. Maria Martinez’s sister gave her the name “Blue Corn” during the naming ceremony, which is the Native American tradition of naming a child.

Blue Corn attended school at the pueblo in her early years. She then went to Santa Fe Indian School, which was 24 miles (39 km) from home. While attending school in Santa Fe, her mother and father died, and she was sent to live with relatives in southern California. Here she worked as a maid for a short time in Beverly Hills.

At the age of 20, she married Santiago “Sandy” Calabaza, a silversmith from Santo Domingo Pueblo. Together they settled at San Ildefonso, where she bore and raised 10 children. During World War II, Blue Corn worked as a housekeeper in Los Alamos for the physicist, J. Robert Oppenheimer.


After her first son, Joseph, was born, she returned to pottery making. Santiago quit his job to help her carve, paint and design her pots, and by the late 1960's she had established herself as a leader in polychrome styles. After her husband died in 1972, her son Joseph began helping her with her pots. During the 1960's and 70's, she conducted many workshops on pottery making in both the U.S. and Canada. Although Blue Corn also made redware and blackware, she is especially noted for her finely polished slips and exhaustive experiments with clay and colors, producing cream polychrome on jars and plates. She is particularly well known for her feather and cloud designs.

Blue Corn is known for the re-introduction of polychrome fine whiteware and has received critical acclaim from several publications including the Wall Street Journal. Her pottery can be found in the Smithsonian Institution and other leading museums throughout America and Europe as well as in private collections. She won more than 60 awards, including the 8th Annual New Mexico Governors Award in 1981. This is New Mexico’s greatest recognition of artistic achievement.


She died May 3, 1999 leaving ten children, 18 grandchildren and 12 great-grandchildren.*


Kin 195: Blue Cosmic Eagle

I endure in order to create
Transcending mind
I seal the output of vision
With the cosmic tone of presence
I am guided by the power of self-generation.

To counteract the blind destructive nature of war and aggression, the cosmic spiritual force evolves itself through souls who seek transcendence from conflict altogether.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2017-2018.

The Sacred Tzolk'in 

Manipura Chakra (Limi Plasma)