Tag: tribal

Calendar: March 16

Year: Day to Day Men; March 16

The Darkness of the Night

The sixteenth of March in 1621 marks the day Samoset, an Abenaki sagamore, made contact with the Pilgrims of the recently established Plymouth Colony, the first permanent English colony in New England. 

Samoset was a sagamore, or subordinate chief, of an Eastern Abenaki tribe that resided in Maine. The Abenaki, ‘People of the Dawn Land’, are indigenous people of the Northeastern Woodlands of Canada and the United States. The are an Algonquian-speaking people and part of the Wabanaki Confederacy of the five principal Eastern Algonquian Nations. 

Samoset had learned some English from visiting an earlier settled fishing camp in the Gulf of Maine; English fishermen would fish cod off the coast of Mohegan Island. In March of 1621, Samoset was visiting Massasoit, the sachem or leader of the Wampanoag Confederacy. Massasoit’s people had been seriously weakened by a series of epidemics and were vulnerable to attacks by the Narragansetts, the most powerful tribe in the region when the English colonists arrived in 1620. Massasoit Sachem sought an alliance with the Plymouth colonists as a way to protect his people.

On Friday, the sixteenth of March in 1621, Samoset entered the settlement at Plymouth alone and greeted the colonists in English. He was the first indigenous person with whom the colonists could converse. Samoset told the colonists about the land, the sagamores, and his people’s strength and numbers. He was also acquainted with many of the captains and fishermen who visited the colony. Samoset and the colonists communicated and, in the evening, lodged at colonist Stephen Hopkin’s house. 

The next morning, the Plymouth colonists gave Samoset a knife, bracelet and a ring before he left with a promise to return. On the twenty-second of March, Samoset returned with Tisquantum, commonly known as Squanto, the last known member of the Wampanoag Patuxet tribe. Squanto, who spoke a greater degree of English, arranged a meeting between the leaders of the colonists and Massasoit.   

Massasoit forged critical personal and political ties with colonial leaders William Bradford, Stephen Hopkins, Edward Winslow, John Carver and Myles Standish, which grew from the peace treaty negotiated on the twenty-second of March in 1621. The alliance assured the neutrality of the Wampanoag Confederacy during the 1636 Pequot War. 

Notes: In the fall of 1621, the Narragansetts sent a sheaf of arrows wrapped in a snakeskin to Plymouth Colony as a threatening challenge. Plymouth governor William Bradford sent the snakeskin back filled with gunpowder and bullets. The Narragansetts understood the message and did not attack them.

English Sea Captain Christopher Levett entertained Samoset and other tribal leaders in 1624 onboard his ship at harbor in Portland, Maine. Samoset is believed to have died circa 1653 in Pemaquid, Maine.

Phyllis Galembo

Phyllis Galembo, Masks Series

Phyllis Galembo was born in New York and lives in New York City.  She graduated with a Master of Fine Arts from University of Wisconsin at Madison in 1977 and has been a professor in the Fine Arts Department of SUNY Albany since 1978.

Galembo has made over twenty trips to sites of ritual masquerade in Africa and the Caribbean, capturing cultural performances with a subterranean political edge. Her impressive body of photographs depicts the physical character, costumes, and rituals of African religious practices and their diasporic manifestations in the Caribbean and South America. Masking is a complex, mysterious and profound tradition in which the participants transcend the physical world and enter the spiritual realm. In her vibrant images, Galembo exposes an ornate code of political, artistic, theatrical, social, and religious symbolism and commentary.

Using a direct, unaffected portrait style, Galembo captures her subjects informally posed but often strikingly attired in traditional or ritualistic dress. Attuned to a moment’s collision of past, present and future, Galembo finds the timeless elegance and dignity of her subjects. Galembo’s portraiture illuminates the transformative power of costume and ritual.

She highlights the creativity of the individuals morphing into a fantastical representation of themselves, having cobbled together materials gathered from the immediate environment to idealize their vision of mythical figures. Her images capture the raw and often frightening aspect of ceremonial garb. While still pronounced in their personal identity, the subject’s intentions are rooted in the larger dynamics of religious, political and cultural affiliation. Establishing these connections is a hallmark of Galembo’s work.

Nepcetat Mask

Central Yup’ik, Nepcetat Mask, Arctic Region, 1840-60. Wood, Swan Feathers, Snowy-Owl Feathers, Fox Teeth, Sealskin, Thong, Reed, Blood, Pigment, Ochre, Charcoal: Fenimore Museum, Cooperstown, New York

In all the classes of masks, the nepcetat or nepcetaq mask is ranked highest, being the most powerful mask. Each mask could only be used by its owner, and another person could not just take it and use it as effectively. Although the angalkuq or shaman would place the mask on his face without a string to hold it there, it would adhere to his face and not fall off even though he would bow down.

Deer Head Mask

The Deer Head Mask Of Mexico

Fanciful headdresses were an essential component of performance costumes because they were crucial to the dancers’ perceived transformation into the personage or spirit being in whose guise they performed. In Veracruz, figurines depicting warriors and a wide variety of performers often wear full-head masks, which can be removed to reveal the person inside, such as the amazingly detailed head-mask of a deer.

Post-fire paint adorns the animal, with black-line curvilinear motifs on his long ear and bright blue-green pigment embellishing his upper lip. Large protuberances on his snout and the single horn atop his head suggest a composite zoomorph rather than a biologically accurate rendering.

The deer was an important Mesoamerican food source, and its hide was used for a variety of purposes including the wrapping of ritual bundles and as leaves (pages) for screen-fold manuscripts which contained all manner of knowledge-from history to religious mythology to astrology and astronomy. The deer also was the animal spirit form of the mother of the seminal Mexican deity Quetzalcoatl and of the wife of the maize god among the Classic Maya.

Senefu Bird Couple

Senefu Bird Couple, Ivory Coast, Africa

According to the Senufo belief, the Hornbull, along with the Tortoise , the crocodile, the chameleon and the sepent – was one of the first living creatures.  The long phallic beak touching its own swollen belly suggesting pregnancy, represents the dual forces of the male and female components, symbolizing the need for both to ensure the continuity of the whole community.  The image of this bird is taken from the native Yellow Casqued Hornbill bird, which the Senufo believe is the master of all arrogant birds and associated with intellectual power, significant of the knowledge the elders hope to impart on the you initiates.

Bill Reid

Bill Reid, “Raven and The First Men”, 1980, Yellow Cedar, .University of British Columbia Museum of Anthropology

Canadian artist Bill Reid was born in Victoria, British Columbia, in January of 1920. His father was of Scottish-German descent and his mother was from the Raven/Wolg Clan of T’anuu, known as the Haida, one of the First Nations of the Pacific coast. Reid studied jewelry making at the Ryerson Institute of Technology and Haida art from his grandfather.

In 1951 Reid returned to Vancouver, where he established a studio on Granville Island, a suburban area of Vancouver. He became very interested in the artworks of his great-great-uncle Charles Edenshaw, a renowned Haida artist. As a result, Reid’s work began incorporating his ancestors’ visual traditions and mythology into his contemporary style.

“Raven and The First Men” depicts part of a Haida creation myth with the raven representing the Trickster. In this creation story, the raven Trickster opens an oyster shell on the beach to find the first Humans. The Raven coaxed them to leave the shell to join him in his wonderful world. Some of the humans were hesitant at first, but they were overcome by curiosity and eventually emerged from the partly open giant clamshell to become the first Haida.

The sculpture was carved from a giant block of laminated yellow cedar. The carving took two years to complete and was dedicated on April 1, 1980. A number of First Nation carvers also worked on the project, including Reggie Davidson, Jim Hart, and Gary Edenshaw. Working on the emerging little humans in the latter stages was Geroge Rammell, a sculptor in his own right. Bill Reid did most of the finishing carving.