Our blog tracks Jose Arguelles' Dreamspell Calendar. "As chaos and confusion rise, galactic consciousness based on the Law of Time serves as planetary medicine, lifting us into the awareness that we exist within a higher, more expanded realm of existence than the world of third-dimensional form and appearance. Daily practice will elevate consciousness and increase experiences of synchronicity." (Arguelles)
Mescalero or Mescalero Apache is an Apache tribe of Southern Athabaskan Native Americans. The tribe is federally recognized as the Mescalero Apache Tribe of the Mescalero Apache Reservation in southcentral New Mexico. In the nineteenth century, the Mescalero opened their reservation to other Apache bands, such as the Mimbreno and the Chiricahua who had been imprisoned in Florida, and the Lipan Apache.
The Mescalero's autonym, or name for themselves, is Shis-Inday ("People of the Mountain Forests") or Mashgalénde (“People close to the mountains”). The Navajo, another Athabascan-speaking tribe, call the Mescalero Naashgalí Dineʼé. Like other Apache peoples they call themselves oft simply Inday / Indee ("The People"). Neighboring Apache bands called the Mescalero Nadahéndé ("People of the Mescal"), because the mescal agave (Agave parryi) was a staple food source for them. In times of need and hunger, they depended on and survived because of stored mescal. Therefore, they were called by the Spaniards since 1550, Mescalero. Originally the different Mescalero bands and local groups ranged in an area between the Rio Grande in the west and the eastern and southern edge of the Llano Estacado and the southern Texas Panhandle in Texas in the east. From Santa Fe in the northwest and the Texas Panhandle in the northeast deep down to the Big Bend of Texas and the later Mexican provinces of Chihuahua and Coahuila to the south. The diverse landscape of this area is documented by the high mountains up to 4,000 meters with watered and sheltered valleys, surrounded by arid semi-deserts and deserts, deep canyons and open plains. The Mescalero Apache Reservation is located at geographical coordinates 33°10′42″N 105°36′44″W. Since each group Mescalero had the right to use the resources of deer and plants of the neighboring groups, the different Mescaleros felt at home in any area of their wide tribal territory. Because of this the Mescalero bands undertook huge distances for hunting, gathering, warring and raiding. They called their home Indeislun Nakah ("people, forming a group, when they are there", "place where people get together"). When many Mescalero bands were displaced by the enemy Comanche from the Southern Plains in northern and central Texas between 1700–1750, they took refuge in the mountains of New Mexico, western Texas, and Coahuila and Chihuahua in Mexico. Some southern Mescalero bands, together with Lipan, lived in the Bolsón de Mapimí, moving between the Nazas River, the Conchos River and the Rio Grande to the north. Also lives in parts of Ruidoso. In August 1912, by an act of the U.S. Congress, the surviving members of the Chiricahua tribe were released from their prisoner of war status. They were given the choice to remain at Fort Sill or to relocate to the Mescalero reservation. One hundred and eighty-three elected to go to New Mexico, while seventy-eight remained in Oklahoma. Their descendants still reside in both places.
MEN
Kin 95: Self-Existing Eagle
I define in order to create
Measuring mind
I seal the output of vision
With the self-existing tone of form
I am guided by the power of magic
I am a polar kin
I convert the blue galactic spectrum.
All of life, every molecule, every grain of sand has the seed of unity pre-consciously, unconsciously or consciously.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.
Ceremony for the Clouds, Felix Vigil, Jicarilla Apache. Mixed Medium/ Collage.
Jicarilla Apache refers to the members of the Jicarilla Apache Nation currently living in New Mexico and speaking a Southern Athabaskan language. The term jicarilla, pronounced "heek-ah-REE-jah",comes from Mexican Spanish meaning "little basket". Their autonym is Tinde or Dinde, meaning "the People". To neighboring Apache bands like the Mescalero and Lipan they were known as Kinya-Inde ("People who live in fixed houses"). The Jicarilla called themselves also Haisndayin translated as "people who came from below", because they believed to be the sole descendants of the first people to emerge from the underworld, the abode of Ancestral Man and Ancestral Woman who produced the first people. The Jicarilla Apache lived in a semi-nomadic existence in the Sangre de Cristo Mountains and plains of southern Colorado, northern New Mexico and ranged into the Great Plains starting before 1525 CE. They lived a relatively peaceful life for years, traveling seasonally to traditional hunting, gathering and cultivation along river beds. The Jicarilla learned about farming and pottery from the Puebloan peoples and learned about survival on the plains from the Plains Indians and had a rich and varied diet and lifestyle. Starting in the 1700s Colonial New Spain, pressure from other Native American tribes, like the Comanches, and later westward expansion of the United States resulted in significant loss of property, removal from their sacred lands, and relocation to lands not suited for survival. The mid-1800s until the mid-1900s were particularly difficult as tribal bands were displaced, treaties made and broken, subject to significant loss of life due to tuberculosis and other diseases, and lack of opportunities for survival. By 1887 they received their reservation, which was expanded in 1907 to include land more conducive to ranching and agriculture, and within several decades realized the rich natural resources of the San Juan Basin under the reservation land. From the Jicarilla creation story, the land bounded by the four sacred rivers was provided to them by the Creator, with select places for communicating with the Creator and spirits, sacred rivers and mountains to be respected and conserved, and very specific places for obtaining items for ceremonial rituals, such as white clay found 18 miles southeast of Taos, red ochre 20 miles north of Taos and yellow ochre on a mountain near Picuris Pueblo. They believe the "heart of the world" is located near Taos. Traditional Jicarilla stories of White Shell Woman, Killer of the Enemies, Child of the Water and others feature places and nearby people special to them, such as the Rio Grande Gorge, Picuris Pueblo, the spring and marsh near El Prado,Hopewell Lake and particularly of the Taos Pueblo and the four sacred rivers. The Jicarilla created shrines in sites that held spiritual meaning, sharing some of the Taos area sites with the Taos Pueblo. Of the connection to Taos, in 1865 Father Antonio José Martínez, a New Mexican priest, commented that the Jicarilla had a long history living between the mountains and the villages and making pottery as an important source of income. Clay for the pottery came from the Taos and Picuris Pueblo areas. When the Comanche, who had obtained guns from the French, with their close allies and kin, the Ute, were pushing out onto the plains, they were pillaging the various eastern Apache peoples (Jicarilla, Mescalero and Lipan) occupying the southern plains for control. As they were pushed off the plain, the Jicarilla moved to the mountains and near the pueblos and Spanish missions where they sought alliance with the Puebloan peoples and the Spanish settlers. For instance, in 1724 several Apache bands were annihilated by the Comanches who forced them to "give up half their women and children, and then they burned several villages, killing all but sixty-nine men, two women, and three boys." The Jicarillas were forced to seek a refuge into the eastern Sangre de Cristo Mountains north of the Taos Pueblo in New Mexico. Some chose to move to the Pecos Pueblo in New Mexico or joined the Mescalero and Lipan bands in Texas. In 1779 a combined force of Jicarilla, Ute, Pueblo, and Spanish soldiers defeated the Comanche, who, after another seven years and several more military campaigns, finally sued for peace. Thereafter the Jicarilla were able to reestablish themselves in their old tribal territory in southern Colorado. * *https://en.wikipedia.org/wiki/Jicarilla_Apache
IX
Kin 94: White Electric Wizard
I activate in order to enchant
Bonding receptivity
I seal the output of timelessness
With the electric tone of service
I am guided by the power of endlessness.
Ascension day of VolumVotan (5 years). In the cosmic evolutionary nature, whenever a planet attains noosphere (the planetary mind), it then becomes capable of receiving the processes that create galactic culture.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.*
Chiricahua (/ˌtʃɪrᵻˈkɑːwə/ US dict: chĭr′·ĭ·kâ′·wə) are a band of Apache Native Americans, based in the Southern Plains and Southwest United States. Culturally related to other Apache peoples, Chiricahua historically shared a common area, language, customs, and intertwined family relations. At the time of European contact, they had a territory of 15 million acres (61,000 km2) in Southwestern New Mexico and Southeastern Arizona in the United States and in Northern Sonora and Chihuahua in Mexico. Today Chiricahua are enrolled in two federally recognized tribes in the United States: the Fort Sill Apache Tribe, located near Apache, Oklahoma with a reservation in Los Lunas, New Mexico, and the Mescalero Apache Tribe of the Mescalero Reservation near Ruidoso, New Mexico the San Carlos Apache Tribe, Arizona does have Chiricahua Apache people there also. The Chiricahua Apache were initially given their name by the Spanish. They are also known as the Chiricagui, Apaches de Chiricahui, Chiricahues, Chilicague, Chilecagez, and Chiricagua. The White Mountain Apache, including the Cibecue and Bylas groups of the Western Apache, called them Ha'i’ą́há and the San Carlos Apache called them Hák'ą́yé both meaning ″'Eastern Sunrise, i.e. People in the East". Navajo call the Chiricahua Chíshí. Their autonym for themselves is depending on the dialect simply Nde, Ne, Néndé, Héndé or Hen-de - ″The People, Men″, they never called themselves ″Apaches″. Sometimes it is noted that all Apaches called the Americans and European settlers (with exception of the Mexicans) pindah-lickoyee ("White Eyes"), but this seems an appellation from Mescalero and Lipan Apache bands, the Chiricahua bands called the whites daadatlijende (″Blue/green eye people″) or indaaligande (″white skinned people″ or literally ″strange, not Apache people, which are white skinned″). Several loosely affiliated bands of Apache came improperly to be usually known as the Chiricahuas. These included the Chokonen (recte: Tsokanende), the Chihenne (recte: Tchihende), the Nednai (Nednhi) and Bedonkohe (recte, both of them together: Ndendahe). Today, all are commonly referred to as Chiricahua, but they were not historically a single band nor the same Apache division, being more correctly identified, all together, as "Central Apaches". Many other bands and groups of Apachean language-speakers ranged over eastern Arizona and the American Southwest. The bands that are grouped under the Chiricahua term today had much history together: they intermarried and lived alongside each other, and they also occasionally fought with each other. They formed short-term as well as longer alliances that have caused scholars to classify them as one people. The Apachean groups and the Navajo peoples were part of the Athabaskan migration into the North American continent from Asia, across the Bering Strait from Siberia. As the people moved south and east into North America, groups splintered off and became differentiated by language and culture over time. Some anthropologists believe that the Apache and the Navajo were pushed south and west into what is now New Mexico and Arizona by pressure from other Great Plains Indians, such as the Comanche and Kiowa. Among the last of such splits were those that resulted in the formation of the different Apachean bands whom the later Europeans encountered: the southwestern Apache groups and the Navajo. Although both speaking forms of Southern Athabaskan, the Navajo and Apache have become culturally distinct. The Tsokanende (Chiricahua) Apache division was once led, from the beginning of the 18th century, by chiefs such as Pisago Cabezon, Relles, Posito Moraga, Yrigollen, Tapilà, Teboca, Vivora, Miguel Narbona, Esquinaline, and finally Cochise (whose name was derived from the Apache word Cheis, meaning "having the quality of oak") and, after his death, his sons Tahzay and, later, Naiche, under the guardianship of Cochise's war chief and brother-in-law Nahilzay, and the independent chiefs Chihuahua, Ulzana, Skinya and Pionsenay; Tchihende (Mimbreño) people was led, during the same period, by chiefs as Juan Josè Compa, Fuerte a.k.a. Soldado Fiero, Mangas Coloradas, Cuchillo Negro, Delgadito, Ponce, Nana, Victorio, Loco, Mangus; Ndendahe Apache people, in the meanwhile, was led by Mahko and, after him, Mano Mocha, Coleto Amarillo, Luis, Laceres, Felipe, Natiza, and finally Juh and Goyaałé (known to the Americans as Geronimo). After Victorio's death, Nana, Geronimo, Mangus (youngest Mangas Coloradas' son) and youngest Cochise's son Naiche were the last leaders of the Central Apaches, and their mixed Apache group was the last to continue to resist U.S. government control of the American Southwest.
BEN
Kin 93: Red Lunar Skywalker
I polarize in order to explore
Stabilizing wakefulness
I seal the output of space
With the lunar tone of challenge
I am guided by the power of life force
I am a galactic activation portal
Enter me.
The mind, or the thinking layer of the mind, is above and beyond the raw storage of different perceptions, stimuli and experience.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.
Ak-Chin is an O'odham word translated to mean "mouth of the wash" or "place where the wash loses itself in the sand or ground." The term refers to a type of farming that relies on washes – seasonal food-plains created by winter snows and summer rains. In May 1912, President Taft signed for a 47,600 acre reservation. However, the acreage was reduced to just less than 22,000 acres the following year.
The tribe's government was formally organized in 1961, under the Indian Reorganization Act of 1934. The Ak-Chin Indian Community is governed by a 5 member Tribal Council; which oversees the governmental operations and departments that service the community of Ak-Chin.
Ak-Chin has an enrollment of over 770 tribal members. Its first major enterprise was Ak-Chin Farms, which currently harvests over 15,000 acres, making it one of the largest farming communities in the U.S.
Ak-Chin Indian Community also houses the Ak-Chin Him Dak Eco-Museum, the first of its kind in America. The Him-Dak is a place were objects of our past are conserved and shared. The Him-Dak hosts two yearly celebrations; the annual Him-Dak Celebration held in April and the Native American Recognition Day Celebration held in September.
EB
Kin 92: Yellow Magnetic Human
I unify in order to influence
Attracting wisdom
I seal the process of free will
With the magnetic tone of purpose
I am guided by my own power doubled.
Spring Equinox (N. hemisphere) and Autumn (S. hemisphere). Naw Ruz/ Narooz (Hindu, Zoroastrian and Baha'i New Years.) Telepathic technologies such as bi-location will eventually replace the need to travel physically.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.
Acoma Pueblo (/ˈækəmə/; Western Keresan: Aa'ku; Zuni: Hakukya; Navajo: Haakʼoh) is a Native American pueblo approximately 60 miles (97 km) west of Albuquerque, New Mexico in the United States. Three villages make up Acoma Pueblo: Sky City (Old Acoma), Acomita, and Mcartys. The Acoma Pueblo tribe is a federally recognized tribal entity. The historical land of Acoma Pueblo totaled roughly 5,000,000 acres (2,000,000 ha). Only 10% of this land remains in the hands of the community within the Acoma Indian Reservation.
According to the 2010 United States Census, 4,989 people identified as Acoma. The Acoma have continuously occupied the area for more than 800 years, making it one of the oldest continuously inhabited communities in the United States. Acoma tribal traditions estimate that they have lived in the village for more than two thousand years.
Pueblo people are believed to have descended from the Anasazi, Mogollon, and other ancient peoples. These influences are seen in the architecture, farming style, and artistry of the Acoma. In the 13th century, the Anasazi abandoned their canyon homelands due to climate change and social upheaval. For upwards of two centuries migrations occurred in the area, and Acoma Pueblo would emerge by the thirteenth century.
The Pueblo lies on a 365 feet (111 m) mesa, about 60 miles (97 km) west of Albuquerque, New Mexico. The isolation and location of the Pueblo has sheltered the community for more than 1,200 years, which sought to avoid conflict with neighboring Navajos and Apaches.
Acoma government was maintained by two individuals: a cacique, or head of the Pueblo, and a war captain, who would serve until their deaths. Both individuals maintained strong religious connections to their work, representing the theocracy of Acoma governance. The Spanish eventually imposed a group to oversee the Pueblo, but, their power was not taken seriously by the Acoma. The Spanish group would work with external situations and comprised a governor, two lieutenant governors, and a council. The Acoma also participated in the All Indian Pueblo Council, which started in 1598 and arose again in the twentieth century.
About 20 matrilineal clans were recognized by the Acoma. Traditional child rearing involved very little discipline. Couples were generally monogamous and divorce was rare. Funerary rites involved ceremony and quick burial after death, followed by four days and nights of vigil. Women would wear cotton dresses and sandals or high moccasin boots. Traditional clothing for men involved cotton kilts and leather sandals. Rabbit and deer skin was used for clothing and robes, as well. In the seventeenth century horses were introduced to the Pueblo by the Spanish. Education was overseen by kiva headmen who taught about human behavior, spirit and body, astrology, ethics, child psychology, oratory, history, dance, and music.
Traditional Acoma religion stresses harmony between life and nature. The sun is a representative of the Creator deity. Mountains surrounding the community, the sun above, and the earth below help to balance and define the Acoma world. Traditional religious ceremonies may revolve around the weather, including seeking to ensure healthy rainfall. The Acoma also use kachinas in rituals. The Pueblos also had one or more kivas, which served as religious chambers. The leader of each Pueblo would serve as the community religious leader, or cacique. The cacique would observe the sun and use it as a guide for scheduling ceremonies, some which were kept secret.* *https://en.wikipedia.org/wiki/Acoma_Pueblo
CHUEN
Kin 91: Blue Cosmic Monkey
I endure in order to play
Transcending illusion
I seal the process of magic
With the cosmic tone of presence
I am guided by the power of vision.
Other dimensions are penetrated by an interior mental resonance which puts you in touch with higher-dimensional phenomena.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.
The Wampanoag /ˈwɑːmpənɔːɡ/, also called Massasoit and also rendered Wôpanâak, are a Native American tribe. Many Wampanoag people today are enrolled in two federally recognized tribes, the Mashpee Wampanoag Tribe and the Wampanoag Tribe of Gay Head (Aquinnah) of Massachusetts, or four state-recognized tribes recognized by the Commonwealth of Massachusetts.
In the beginning of the 17th century, at the time of first contact with the English, the Wampanoag lived in southeastern Massachusetts and Rhode Island, as well as within a territory that encompassed current day Martha's Vineyard and Nantucket. Their population numbered in the thousands due to the richness of the environment and their cultivation of corn, beans and squash. Three thousand Wampanoag lived on Martha's Vineyard alone.
From 1615 to 1619 the Wampanoag suffered an epidemic, long suspected to be smallpox, but recent research alternatively theorizes that it was leptospirosis, a bacterial infection also known as Weil's syndrome or 7-day fever. It caused a high fatality rate and nearly destroyed the society. Researchers suggest that the losses from the epidemic were so large that English colonists were more easily able to found their settlements in the Massachusetts Bay Colony in later years. More than 50 years later, King Philip's War (1675–1676) against the English colonists resulted in the deaths of 40 percent of the tribe. Most of the male survivors were sold into slavery in the West Indies. Many women and children were enslaved in New England.
While the tribe largely disappeared from historical records from the late 18th century, its people persisted. Survivors remained in their traditional areas and continued many aspects of their culture, while absorbing other people by marriage and adapting to changing economic and cultural needs in the larger society. Although the last native speakers of Wôpanâak died more than 100 years ago, since 1993 Wampanoag people have been working on a language revival project that is producing new native speakers. The project is also working on curriculum and teacher development.
Wampanoag means "Easterners" or literally "People of the Dawn." The word Wapanoos was first seen on Adriaen Block's 1614 map and was the earliest European representation of Wampanoag territory. Other interpretations include "Wapenock," "Massasoit" and exonym "Philip's Indians".
Traditionally Wampanoag people have been semi-sedentary, with seasonal movements between fixed sites in present-day southern New England, although men often traveled far north and south along the Eastern seaboard for seasonal fishing expeditions, and sometimes stayed in those distant locations for weeks and months at a time. The women cultivated varieties of the "three sisters," corn (maize), beans and squash as the staples of their diet, supplemented by fish and game caught by the men. Each community had authority over a well-defined territory from which the people derived their livelihood through a seasonal round of fishing, planting, harvesting, and hunting. Because southern New England was thickly populated, hunting grounds had strictly defined boundaries.
The Wampanoag, like many indigenous peoples of the Northeastern Woodlands, have a matrilineal system, in which women controlled property (in this case, the home and its belongings, as well as some rights to plots within communal land), and hereditary status was passed through the maternal line. They were also matrifocal: when a young couple married, they lived with the woman's family. Women elders could approve selection of chiefs or sachems, although men had most of the political roles for relations with other bands and tribes, as well as warfare. Women with claims to specific plots of land used for farming or hunting passed those claims to their female descendants, regardless of their marital status.
The work of making a living was organized on a family level. Families gathered together in spring to fish, in early winter to hunt, and in the summer they separated to cultivate individual planting fields. Boys were schooled in the way of the woods, where a man's skill at hunting and ability to survive under all conditions were vital to his family's well-being. Women were trained from their earliest years to work diligently in the fields and around the family wetu, a round or oval house that was designed to be easily dismantled and moved in just a few hours. They also learned to gather and process natural fruits and nuts and other produce from the habitat.
The production of food among the Wampanoag was similar to that of many Native American societies. Food habits were divided along gendered lines. Men and women had specific tasks. Native women played an active role in many of the stages of food production. Since the Wampanoag relied primarily on goods garnered from this kind of work, women had important socio-political, economic, and spiritual roles in their communities. Wampanoag men were mainly responsible for hunting and fishing, while women took care of farming and the gathering of wild fruits, nuts, berries, shellfish, etc. Women were responsible for up to seventy-five percent of all food production in Wampanoag societies.
The Wampanoag were organized into a confederation, where a head sachem, or political leader, presided over a number of other sachems. The English often referred to the sachem as "king," a title that misled more than it clarified, since the position of a sachem differed in many ways from that of a king. Sachems were bound to consult not only their own councilors within their tribe but also any of the "petty sachems," or people of influence, in the region. They were also responsible for arranging trade privileges as well as protecting their allies in exchange for material tribute.[10] Both women and men could hold the position of sachem, and women were sometimes chosen over close male relatives. Two Martha's Vineyard and Nantucket Wampanoag female sachems, Wunnatuckquannumou and Askamaboo, presided despite the competition of male contenders, including near relatives, for their power. These women gained power because their matrilineal clans held control over large plots of land and they had accrued enough status and power—not because they were the widows of former sachems.
OC
Kin 90: White Crystal Dog
I dedicate in order to love
Universalizing loyalty
I seal the process of heart
With the crystal tone of cooperation
I am guided by the power of spirit.
Mind consists of six (+1) fourth-dimensional electronic spheres located in the brain: the center of each sphere is constituted of alphas which give rise to thinking.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.
The Susquehannock people, also called the Conestoga (by the English) were Iroquoian-speaking Native Americans who lived in areas adjacent to the Susquehanna River and its tributaries from its upper reaches in the southern part of what is now New York (and the lands of the Five Nations of the Iroquois Confederacy), through East-central and central Pennsylvania (West of the Poconos and the Delaware nations), with lands extending beyond the mouth of the Susquehanna in Maryland along the west bank of the Potomac at the north end of the Chesapeake Bay. Evidence of their habitation has also been found in West Virginia. The Cumberland Narrows pass, later called the Nemacolin Trail, abutted their range and it was likely navigable through valleys from their large settlement at Conestoga, Pennsylvania
.The original population of the Susquehannock is uncertain due to lack of contact with the Europeans, whose records provide such data. The Europeans' best guesses are that the tribe numbered from 5000-7000 in 1600, and were a regional power capable of holding off the Iroquois Confederacy early in the century when the Iroquois began warfare in pursuit of fur trading.The Susquehannock later effectively defeated the Seneca nation and Cayuga nation of the Iroquois in mid-century circa 1666. They may have decimated bands of the Delaware, who became a tributary nation following a war with the fierce Susquehannock before 1640. In the later case, and through the balance of the century, the Susquehannock were allied with the Swedes, who traded them firearms for furs as early as the 1610s. The nation also fought a war declared by the Province of Maryland from 1642-50s and won it, albeit with help from their long-time allies the Swedes.
But following the zenith of their tribal power in the 1670s, the Susquehannock suffered an extremely rapid decline— presumably from infectious diseases such as smallpox, which also decimated the Mohawk and other Iroquois, as well as other Native American groups.Weakened by their losses, they were overcome by the balance of the Iroquois. Their numbers may have diminished to about 300 in 1700.
The Susquehannock society was a confederacy of up to 20 smaller tribes, who occupied scattered villages along the Susquehanna River. The Susquehannock nation remained independent and not part of any confederacy into the 1600s. Ultimately, they were not strong enough to withstand the competition from colonists and other tribes in their piece of the so-called Beaver Wars of that century. About 1677 their remaining people, decimated by disease and war, merged with their former enemies and distant language kin, the Haudenosaunee (Iroquois) Five Nations, based in New York.
Around 1677, most of the remaining Susquehannock moved to New York, joining mostly with the Seneca and Onondaga nations, who also spoke Iroquoian languages. The Iroquois, who had a longer tradition of adopting defeated enemies into their tribe, and Governor Edmund Andros of the Province of New York told the Susquehannock they would be welcome in New York and protected from Maryland and Virginia. Some returned to their homeland on the southern, shores of the Susquehanna River, keeping their distance from the center of Iroquois power. Others moved to the upper Delaware River into the somewhat depopulated Delaware Nation lands (ravaged both by the Susquehannock who had made them tributary and the Iroquois, which had competed with the Algonquian-speaking peoples), where they lived under the protection of New York.
The remnants of the Susquehannock lived under the protection of the provincial Pennsylvania government, but their population declined steadily. In 1763, a census counted twenty-two people in Conestoga Town. That year the Paxton Boys, in response to Pontiac's Rebellion on the western frontier, attacked the village, killing six people. The remaining Indians were sheltered in a Lancaster workhouse by the Commonwealth. The governor discouraged further violence, but two weeks later, the Paxton Boys killed the 14 Susquehannock at the workhouse. www.wikipedia.com
MULUC
Kin 89: Red Spectral Moon
I dissolve in order to purify
Releasing flow
I seal the process of universal water
With the spectral flow of liberation
I am guided by my own power doubled.
In order to understand your own mind, you must become skilled at critical thinking and exercising the power of discrimination.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015 - 2016.
