In some Native American cultures, dreamcatcher or dream catcher (Ojibwe: span lang = "oj"> asabikeshiinh for "spiders") is a willow ring, which is webbed or web. Dreamcatcher may also include sacred items such as wool or certain beads. Traditionally they are often hanged on the cradle as a cover. It comes from the Ojibwe culture as the "spider web charm" (Ojibwe: asubakacin "net-like", White Earth Band; bwaajige ngwaagan "dream trap," Curve Lake Band) , a loop with woven or muscular threads intended for replicating spider webs, is used as a protective charm for infants.
Dreamcatcher was adopted in the Pan-India Movement of the 1960s and 1970s and gained popularity as a "native handicraft" widely marketed in the 1980s.
Video Dreamcatcher
Asal Ojibwe
Etnographer Frances Densmore in 1929 recorded a legend of Ojibwe that suited the charm of the "spider spider" protector of Spider Woman, known as Asibikaashi; who takes care of the children and the people on the ground. When Ojibwe's nation spread to North America, it became difficult for Asibikaashi to reach all children. So moms and grandmothers weave nets for children, using willow and veined hoops, or ropes made of plants. The purpose of this charm is apotropaic and not explicitly connected with dreams:
Even babies are given with a protective charm. These examples are "spider webs" that hung on the cradle board circle. In the past these nets were made of nettle fibers. Two spider webs are usually hung in a circle, and it is said that they "catch the danger that may exist in the air when the spider web catches and holds whatever it comes in contact with."
Basil Johnston, an elder of Neyaashiinigmiing, in his book Ojibway Heritage (1976) gives the story of Spider (Ojibwe: asabikeshiinh , "the maker of a small net") as a deceitful figure who captures Snake on his web.
Maps Dreamcatcher
The modern usage
While Dreamcatcher continues to be used in the traditional way in the community and culture of their origin, the derivative forms of "dreamcatchers" were also adopted into the Pan-India Movement of the 1960s and 1970s as a symbol of unity among various Native American cultures, or common symbols of identification with Native American or First Nations culture.
The name "dream catcher" was published in mainstream, non-indigenous media in the 1970s and became widely known as "Original handicraft" in the 1980s, in the early 1990s "one of the most popular and valuable".
In the course of being popular outside the Ojibwe Nation, and later outside the pan-India community, various types of "dreamcatchers", many of which are somewhat similar to traditional styles, and even incorporate material that works against the intended purpose, are now created, exhibited, and sold by new age groups and individuals. Many Native Americans have seen this "dreamcatcher" as too commercialized, roughly abused and abused by non-natives.
A fitted and framed dreamcatcher is being used as a symbol of mutual hope and healing by Little Thunderbirds Drum and Dance Troupe from Red Lake Indian Reservation in Minnesota. In recognition of the trauma and loss they shared, both in their schools during the Red Lake shootings, and by other survivor students from the same school shootings, they went to another school to meet with students, share songs and stories, and give them gift. with a dreamcatcher. Dreamcatcher has now been handed down from Red Lake to students at Columbine CO, to Sandy Hook CT, to Marysville WA, to Townville SC, to Parkland FL.
See also
- God's Eyes
- Indian Arts and Crafts Act of 1990
References
External links
- Indian Arts and Crafts Act 1990
Source of the article : Wikipedia
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