Dennis Banks Native American icon made a surprise appearance to The Gathering staff meeting yesterday to meet the Elders Council, receive updates and see the Tipi installation on Highway 7 and East Main in Berryville Va.
    "You are fulfilling your destiny," Banks said to the all The Gathering council of elders. "You are bringing us together with conviction."
    Banks took notes in a three-ring binder during the meeting; posed for photos; and looked over the Tribal Fundraising Map to be sold at The Gathering. At the end of the meeting Banks sang two songs with his drum. Songs of earlier days. Songs of passion. Despair. Victory. Forgiveness. Love. And hope.
    "Mr. Banks is a treasure to our Elders Council and we are excited to have him as co-Master of Ceremony for The Gathering Oct. 30 - Nov. 1 at the Clarke County Fairgrounds in Berryville Va," said Rene' White executive director for The Gathering.

#LetTheSpiritofTheGatheringCatchYou

Thanks Rachel Mahoney reporter and Rich Cooley photographer with The Northern Virginia Daily for covering the Tipi installation yesterday Oct. 6. You give voice to a people, a culture and a way of life.

#LetTheSpiritofTheGatheringCatchYou

Special thanks to Vicky Moon with The Middleburg Life, a newspaper in Middleburg, Virginia covering local news, sports, business, jobs, and community events.
   Middleburg earned a reputation as the "Nation's Horse and Hunt Capital" and is located midway between the port of Alexandria and Winchester, Virginia.
   Middleburg Life covers Middleburg and the surrounding communities of Loudoun County, Virginia.

Berryville, VA - The Gathering Harvest Dance is distinctive from the traditional Pow Wow Dance. The Gathering begins with oral histories, then select children and elders from our communities bring in a fall harvest of corn, squash and apples. The Spirit of The Gathering is sure to catch you as you watch elders helping our youth of all colors (red, yellow, black and white) connect to the land. (Preview Schedule)
    Native American Indians and non-Indians are invited from the four directions to participate and celebrate in this elevated spirit of Thanksgiving and humanity. Grounds open at 9 am Friday (education day), Saturday and Sunday.   

    The event is hosted by the Sanctuary on the Trail™ in partnership with the Virginia Lovers' Gourd Society 14th Annual Virgina Gourd Festival Oct. 31 and Nov. 1 at the Clarke County Fairgrounds in Berryville, Va.

For me genealogy, means the study and tracing of lines of descent.  When I mean the study and tracing of lines of descent. I just don't stop with tracing the lines, I continue to find out about how the person lived, who were their neighbors, what was the community like, why did they leave the area, what kind of health conditions did they have to deal with? 
    Many of us repeat the mistakes our ancestors made, and many others have medical conditions that have been handed down through time.  I believe that its important to understand our ancestors.
   First, we begin to empathize with them.  For example the Embury line of my mother's side left Germany because of the wars and the takeover of lands and foods by those attempting to conquer them. They emigrated to Ireland and started a new life. 
     After several generations of living there, they experienced pestilence, wars came about and then the potato famine hit.  In 1759 they immigrated to the US, and not only were they accepted by the indigenous people, those friendships continued, some even married into the indigenous people. 
     As well, doing my own research I continued to dig around the royal bloodlines of some of the Stewarts and the Bruces, and found several medical conditions that family had that have been passed down.  Some of these conditions were serious, and now that we are more aware of these, we can be better prepared for those health conditions should they appear.
    I believe in honoring the whole of all my ancestors without them all regardless of their race and culture; without them, I wouldn't be here today.  By understanding all of my ancestors I begin to understand the importance of Showing Gratitude Across Generations

I have been doing genealogy since 1985.

I was fascinated with history in my younger years, but as I got older I realized that I wasn't taught the complete history, as it is always written by the victors. I understand now that there is more to history than what was presented to me in school. Those who are serious about learning can’t settle for spoon-feeding by a teacher. 

First, I do have some brick walls that I am still working through, and yet I have been really lucky that one Native American line was well-documented by the English and Dutch who married into the family.
     Working with tribal historians, we researched that line back to 1456, recording 7 generations of Montauk bloodline before European admixture. 
     Another bloodline I have researched back to 401 in Scotland through the Kings of Ireland. Recently, I was able to get back to the Plantagenet, Valois, Rurik, Carolingian and other important family lines back into the Roman Empire.  

As I mentioned before, I love history, especially when it comes to history that isn't commonly know or told.  Even my own family keeps skeletons in the closet.
     It's fascinating to find out that my own family has inter-racial marriages, moonshiners and ridgerunners, outlaws, kings and queens, and nobility.  We have fought in generations of wars alongside the royals, and some of those were direct ancestors.  We moved about because of death warrants placed upon on heads, wars, pestilences, and famine and not only across the pond but within the US continent.
     It's fascinating to watch who were our allies and who were the enemies, and how the enemies may have been handled just to keep an eye on them and catch them in the act of betrayal. It's actually been interesting to see how enemies changed to allies when both parties had the same enemies to deal with.
     “The enemy of my enemy is my friend” - at least for a while. What becomes even more fascinating is studying their spiritual and religious ways, their culture and languages.

The most common  theme or question that I run into is that “My grandmother was a Cherokee Princess, how do I find her?” I was visiting Tahlequah Genealogy Library in the Cherokee Nation of Oklahoma and made an inquiry using the term that my family claims that so-and-so was a Cherokee Princess.  How can I confirm this?  I was told by the librarian that if I wanted to be taken seriously in getting help with my genealogy, to drop the term Cherokee Princess. So I asked her to educate me and explain why, and her comment was that "the only Cherokee Princess's we have are the ones in the pageants that there were no Cherokee Princess and never have been." After learning more I realize how often I run into people claiming they are looking for their elusive "Cherokee Princess" ancestor.  I then try to explain to the history of the term "Cherokee Princess" and what I found in my research.
     The woman in question may have been a Chief's daughter, the term princess may have been the only way English speakers could identify a Chief's daughter.  As well, there could have been a lack of understanding when addressing a Beloved Woman, this lack of understanding could have resulted in them being called a "Princess" by English speakers. 
     Back in the early 20th century "Princess" was a popular term for showing endearment towards a woman  dearly loved.  It was more of a loving nickname.  An English speaker may have told their family she was a Cherokee princess to alleviate the tension of racism. 
     Many believed the Cherokee to be the most "civilized" tribe, so the term might have been used to alleviate any tensions that could result if it was found out that she was of another nation to ensure her in-laws or neighbors accepted her.  It's possible that she may not have been American Indian at all. 
     Sometimes the term "Indian Princess" and "Cherokee Princess" were used as a sarcastic term for a light-skinned woman of color, and this may have been passed down without knowing the origin. For example, the song “Yellow Rose of Texas” is actually about a mulatto prostitute; the original lyrics have been cleaned up. 
     The next most common  theme or question that I run into is “My family has told me that I have Cherokee or Native American blood, so how to I find it?”
     My first question to them is, “what have you done to record your own family history” and the usual response is “nothing”.  I let them know that they have to start with themselves and work backwards, and when you find someone you think maybe connected to the Native American bloodline, then start looking at the rolls and other documents to find the proof.
     I said but remember when you get back far enough there are very few records unless they were actively involved within the villages, communities, and a part of the uprisings with the settlers. I strongly suggest to them that they use a genealogy database to help them track their progress and as soon as they can talk to the elders. 
     When talking to the family elders and others about their lineage, use a recorder to document the conversation. 



Let the Spirit of The Gathering Catch You Oct. 30 - Nov. 1, 2015 at the Clarke County Fairgrounds in Berryville VA.

by Jamie K. Oxendine, Lumbee/Creek
Contributing Author for The Gathering

PRELUDE
     Native Americans from the Atlantic to the Pacific and the Arctic to the Tropics were quite cordial and rather kind to guests in the home. Europeans and later Americans noticed certain mannerisms concerning a guest at home that was far beyond their own concept of providing hospitality.
     Even after the massive persecution from both Europeans and later Americans the indigenous people of North America were still quite benevolent to each other and even the White Man when it came to having guests in the house.
     Here are some very general policies that were common among many Tribes across Native America. One must remember that these are not set in stone and are not laws as there were vast differences among all Native American Nations.

THE ETERNAL COOKING MEAL   
     Among the Eastern Woodland Peoples it was common to always have a large container of food on or near the lodge fire. 
     In the North East this container was usually a very large calabash (gourd) or wood bowl kept simmering via hot stones and full of some kind of food stew. This was typically a stew of meat or fish with vegetables. When one was obliged they would partake of the stew and eat. The stew was retained by always replacing what had been taken. For example if a piece of meat or fish was removed a piece of meat or fish was added. If stock was removed then water and other fillers or thickeners was added and so forth.
     Among the South East Nations a large earthen clay container of hominy (grits) was always available on the fire in a lodge and some dried or smoked meat or fish was also kept nearby.
     For many Native American Nations there was no set meal time. Whenever one was hungry they dipped in the containers and had something to eat. This was often referred to as The Eternal Cooking Meal as described by Europeans and later Americans. After White Contact the original containers were replaced with metal trade goods of iron, tin, brass and copper.
     Guests were always fed. In fact the normal greeting for guests was not “Hello” or “How are you doing” or even “Good to see you” it was always “Have you eaten?”
     Even in the leanest of times it was the duty of the clans/families to do their best to keep The Eternal Cooking Meal. One can easily assume that this was very hard to do in a bitter winter or a very dry summer yet it amazed the White Man that the accumulating, conserving, storage and distribution of food stuffs by Native Americans during very sparse times was nothing more than remarkable.

BEING POLITE IN THE LODGE
     From the Longhouses and Wigwams of the Northeast to the Adobes of the Southwest and from the temporary Igloos of the Artic to the Open Lodges of the Southeast as well as from the Tipis of the Great Plains to the Cedar Plank Houses of the Northwest, there was a certain accommodating protocol of life in the home of all Native Americans.
     This decorum did vary greatly from Nation to Nation and Tribe to Tribe and even Clan to Clan but there was a general set of what one might call “Mutual Consideration” or “Common Courtesy” or just better yet plain old “Civility” and “Good Manners.”

HOST OBLIGATIONS

• Assume guests are tired, cold, hungry and thirsty.
• At no time worry guests with troubles of the host.
• By no means sit while Elders stand.
• Compliment guests.
• Do not trouble or pester guests.
• Give thanks to The Creator for company.
• Lend help to Elders with entering or leaving the lodge.
• Never sit while any guests stand.
• Offer guests the places of honor in the lodge and the best food available.
• Protect guests as members of the family or clan.
• Repay calls of courtesy and do not delay in communication.

GUEST RESPONSIBILITIES  

• If the lodge door is open one may enter directly but if the door is closed one should announce their presence and wait for the  invitation to enter.
• Follow the customs of the lodge and not one’s own. Remember to “follow the rules of the house” not necessarily the territory.
• Accept any food offered.
• Be grateful for any and all offers from the host.
• Bestow great respect to the Woman of the lodge as she is the keeper of the flame.
• Compliment the host.
• Give thanks to The Creator for hospitality.
• Never worry host with guest troubles.
• Present the host with a gift.
• Repay calls of courtesy and do not delay in communication.

GOOD MANNERS FOR ALL

• Be humble and show respect to all but grovel to none.
• Do not interrupt others speaking.
• Do the best not to walk between persons talking.
• Keep the fire open and do not block one from the fire.
• Let silence be your motto, listen and then speak.
• Never stare at others and as you speak keep your eyes low.
• Show kindness and humanity and great humility.
• Speak softly and with a clear voice.
• Talk with others but do not force conversations.

CONCLUSION

Europeans and later some Americans knew of some of the mannerisms above as all cultures have very specific rules of etiquette for being civil. But for various reasons such decent behavior had become lost among the European explorers and later colonists when meeting new and different cultures. Such respect also vanished among the later American colonists and settlers pushing ever more across North America.

Unfortunately assimilation, removal, relocation, and more assimilation of Native Americans created a massive injury to the well-practiced lodge etiquette for all peoples of Native America.

Sad but many of the courtesies of the Native American Culture that was developed over centuries are not always found among Native Americans today. It is not surprising to find The Native American People not treating each other with veneration. In fact the opposite is quite true and one does not need to do a study or research of the phenomenon. All one needs to do is step back and witness the poor treatment and disdain that some Native Peoples have towards each other.

It is for this reason that we must all seek wisdom from Elders and those of proper knowledge and use the most basic of common understanding to be kind to each other regardless of culture and history.

Remember, esteem and reverence starts in the home and is passed on from there to others.

BIBLIOGRAPHY

Carver, Jonathan. 1778. Travels Through the Interior Parts of North America, In the Years 1766, 1767, 1768. London.

Hudson, Charles. 1976. The Southeastern Indians. University of Tennessee Press.

Lawson, John. 1967. A New Voyage to Carolina. University of North Carolina Press.

Lewis, Meriwether. 1814. (Reprint 1904). History of the Expedition of Captains Lewis and Clark, 1804-5-6. Chicago: A.C. McClurg.

McKenney, Thomas & Hall, James. 1933. The Indian Tribes of North America. Edinburgh: John Grant.

Mails, Thomas. 1972.  Mystic Warrios of the Plains.  New York: Doubleday & Company.

Mails, Thomas. 1973. Dog Soldiers, Bear Men and Buffalo Women. NJ: Prentice Hall.

Richter, Daniel, K. 1992. The Ordeal of the Longhouse: The Peoples of the Iroquois League in the Era of European Colonization. University of North Carolina Press.

Tanner, John & Edwin, James. 1830. (Reprint 2007). A Narrative Of The Captivity And Adventures Of John Tanner, U. S. Interpreter At The Saut De Ste. Marie During Thirty Years Residence Among The Indians In The Interior Of North America. Whitefish, MT: Kessinger Publishing.

Timberlake, Henry, Lt. 1765. (Reprint 2007). The Memoirs of Lt. Henry Timberlake: The Story of a Soldier, Adventurer, and Emissary to the Cherokees, 1756-1765. Cherokee, NC: Museum of the Cherokee Press

William, Bertram. 1791. Travels Through North & South Carolina, Georgia, East & West Florida, the Cherokee Country, the Extensive Territories of the Muscogulges, or Creek Confederacy, and the Countryof the Choctaws; Containing An Account of the Soil and Natural Productions of Those Regions, Together with Observations on the Manners of the Indians. Philadelphia.


Read more: http://www.powwows.com/2014/08/10/native-american-home-etiquette/#ixzz3bJ03Z2ek

This 1590 image title is "How they caught fight," and summary is "Native men and women in a dugout canoe fishing while others in the background stand in the river and spear fish."

   Engraving by Theodor de Bry after watercolor by John White. Rights Advisory: No known restrictions on publication. Repository: Library of Congress Rare Book and Special Collections Division Washington, D.C. 20540 USA