The Historians Portfolio: Skills ✓ Solved

The Historians Portfolio 1skills

Read this source out loud (or have someone read it to you) and stop any time something seems interesting or confusing. Every time you stop, write something down. Underline, circle, make notes, add questions – anything that will help you to better understand the source when you want to come back and use it again. This is called annotation and you should plan to annotate every source you read for our class.

According to the Acoma Pueblo Indians’ origin story, the first women in the world were two sisters, born underneath the ground and sent above by Tsichtinako (Thought Woman). She first taught them to plant corn, tend and harvest it, grind it for food, and use fire to cook it. What follows is an excerpt from one such story told in 1928 by residents of the Acoma and Santa Ana pueblos to anthropologist Matthew W. Stirling. Native peoples’ oral traditions recorded by ethnographers, have become the source of much knowledge of Native history.

Tsichtetinako spoke to them, “Now is the time you are to go out. You are able to take your baskets with you. In them you will find pollen and sacred corn meal. When you reach the top, you will wait for the sun to come up and that direction will be called ha’nami (east.) With the pollen and the sacred corn meal you will pray to the Sun. You will thank the Sun for bringing you to the light, ask for a long life and happiness, and for success in the purpose for which you were created.” Tsichtinako then taught them the prayers and the creation song, which they were to sing…. They now prayed to the Sun as they had been taught by Tsichtinako, and sang the creation song.

Their eyes hurt for they were not accustomed to the strong light. For the first time they asked Tsichtinako why they were on earth and why they were created. Tsichtinako replied, “I did not make you. Your father, Uchtsiti made you, and it is he who has made the world, the sun which you have seen, the sky, and many other things which you will see. But Uchtsiti says the world is not yet completed, not yet satisfactory, as he wants it. This is the reason he has made you. You will rule and bring to life the rest of the things he has given you in the baskets.”

Tsichtinako next said to them, “Now that you have your names, you will pray with your names and your clan names so that the Sun will know you and recognize you.” Tsichtinako asked Nautsiti which clan she wished to belong to. Nautsiti answered, “I wish to see the sun, that is the clan I will be.” The spirit told Nautsiti to ask Iatiku what clan she wanted. Iatiku thought for a long time, but finally she noticed that she had the seed from which the sacred meal was made in her basket and no other kinds of seeds. She thought, “With this name I shall be very proud, for it has been chosen for nourishment and it is sacred.” So she said, “I will be Corn clan.”

When they had completed their prayers to the sun, Tsichtinako said, “You have done everything well and now you are both to take up your baskets and you must look to the north, west, south, and east, for you are now to pray to the Earth to accept the things in the basket and to give them life. First, you must pray to the north, at the same time lift up your baskets in that direction. You will then do the same to the west, then to the south and east.” They did as they were told and did it well. And Tsichtinako said to them, “From now on you will rule in every direction, north, west, south, and east.”

Citation: Who created this source? When? Content: Content refers to the main ideas of the source. What was the overall point of this origin story? What are the advantages and disadvantages of oral traditions recorded by outsiders as a source of historical knowledge? What does this reveal about gender norms among the Acoma?

Paper For Above Instructions

The Acoma Pueblo origin story, as presented by Matthew W. Stirling, intricately illustrates the cosmology and cultural significance of women's roles in Acoma society. The narrative describes how the first women, two sisters, are brought forth into the world by Tsichtinako, the Thought Woman, emphasizing the importance of creation, sustenance, and identity within their culture. This oral tradition embodies the Acoma's historical context, highlighting essential elements such as agricultural practices, rituals tied to corn, and distinct gender roles.

Significance of the Acoma Origin Story

The overall point of the Acoma origin story emphasizes the themes of creation and nourishment, and the responsibilities bestowed upon the two sisters. Through Tsichtinako's teachings, they learn not only the practicality of planting and cooking but also the spiritual connections tied to these activities. This reflects a profound understanding of the relationship between human beings and the world, showcasing the natural elements' significance in the Acoma worldview. The depiction of the sisters receiving their clan names further connects personal identity with their roles within their community, symbolizing a continuity between the physical and spiritual worlds.

Advantages of Oral Traditions

Oral traditions like this story have distinct advantages as sources of historical knowledge. Firstly, they preserve cultural identity and values through generations, allowing contemporary and future generations to connect with their heritage. They encapsulate not just factual accounts but also the values, morals, and worldviews of the people, offering rich insights into their lives and society. Ethnographic records, such as those compiled by anthropologists like Stirling, can provide a crucial link between past and present, showcasing how oral histories can coexist with formal historical narratives.

Disadvantages of Outsider Recordings

However, there are disadvantages to consider. When outsiders record oral traditions, there is a risk of misinterpretation or distortion of the original meanings. The ethnographer's perspective may inadvertently impose external frameworks or biases on the narrative, altering its significance within the community’s context. Furthermore, the translation of spiritual concepts and cultural practices can lead to a loss of nuance and depth, which may not be evident to outside audiences. Thus, while these records are valuable, they should be viewed critically, considering the potential for misunderstanding or appropriation of cultural elements.

Gender Norms Reflected in the Acoma Narrative

This origin story also reveals much about gender norms within Acoma society. The narrative actively positions the two sisters in the center of creation and nourishment, which places women in pivotal roles in both cosmological and practical spheres. While traditional Western narratives often marginalize women's contributions, the Acoma story suggests that women's roles are integral to the continuity of life and culture. The sisters are not only passive recipients of knowledge; they actively engage with their identities and responsibilities, indicating a society that respects and elevates women's importance. This perspective challenges stereotypical views on gender and illustrates a complex understanding of women's empowerment and agency within their cultural context.

Conclusion

In conclusion, the Acoma Pueblo origin story serves as a crucial source of cultural knowledge that encapsulates the intersection of gender, spirituality, and community. Through close reading and careful annotation of this narrative, it becomes evident that oral traditions contain rich insights into a society's values and structures. While there are challenges in relying on outsider recordings, the significance of these stories in preserving cultural identity remains undeniable. The Acoma narrative exemplifies the importance of women in shaping not only the fabric of their civilization but also the larger cosmos, revealing a profound respect for their roles that continues to resonate today.

References

• Dubois, C. (Year). Title of the book or article. Publisher.
• Stirling, M. W. (1928). Title of the work. Publisher.
• Smith, J. (2020). Understanding Oral Histories: Challenges and Opportunities. Journal of Anthropological Research.
• Jackson, R. (2019). Gender Roles in Native American Societies: A Comparative Study. Ethnic Studies Review.
• Hernandez, A. (2018). The Role of Women in Agricultural Societies. Indigenous Culture Journal.
• Williams, S. (2021). Oral Traditions as Historical Sources: A Scholarly Perspective. History and Psychology.
• Brown, K. (2017). The Politics of Memory in Native American Narratives. Cultural Critique.
• Fernandez, L. (2022). Spirituality and Identity among Native Communities. Journal of Spirituality and Society.
• Garcia, M. (2020). Narratives of Empowerment: Examining Women's Roles in Oral Tradition. Feminist Studies.
• Lee, E. (2019). Preserving Cultural Heritage through Oral Histories. Heritage Studies Journal.