Here, Now, and Always: Voices of the First Peoples of the Southwest: Voices of the First Peoples of the Southwest

"I am here. I am here, now. I have been here, always." Edmund J. Ladd (Zuni). In 1989, the Museum of Indian Arts and Culture in Santa Fe, NM, began to put together a project designed to present Native American culture, traditions, and contemporary life from an Indian point of view: not looking in from the outside but looking out from the inside, not analyzing in the way of anthropologists but giving its Indian contributors themselves a place to raise their manifold voices. The process thus begun resulted in a fascinating permanent exhibition presenting all aspects of Native American life from its historic origins to modernity, from arts and crafts to farming and hunting, and from the sacred to the secular (if that distinction applies at all, for there is a profoundly spiritual element to every single act performed over the course of the day). Endowed with a multitude of exhibits - many of them of priceless value - and using traditional displays as well as a multimedia approach combining various audiovisual tools, from its inception the exhibition rested on one inimitable centerpiece: the multi-timbred choir of the First People's very own voices. Bearing the same title as the exhibition and illustrated by numerous photos, "Here, Now, and Always" provides an additional forum for these voices and sends them out into the world at large. "Listen carefully. Let the stories carry you to the center created by each Native community. Here, at the intersection of sky and earth, you will find the Southwest's people," the museum's former archeology curator, Sarah Schlanger, is quoted at the end of the introductory text to the book's first part, "Ancestors." And thus, the book's Dine (Navajo), Hopi, Zuni, Apache, Tohono O'odham (Pima) and manifold Pueblo contributors become messengers of their respective peoples; talking about Earth Mother, Sun Father, Changing Woman, Spider Woman and Spider Man, Salt Woman, the Great Spirit, the formation of the first clans and their wanderings, the sacred places marking their world and the meaning of home and community, the interrelation of the elements and man's interaction with them, the significance of clay, salt, corn, and tobacco, of minerals and precious stones, and of farming and hunting, the cycles of life, time, and the seasons, the importance of language, oral tradition, and sacred ceremonies in cultural preservation, and obstacles overcome and new challenges arising. "Each mountain carries precious knowledge. Each is symbolized by certain birds, insects, trees, plants, songs, and prayers. Try to remember this when you think you might want to bulldoze these mountains. Let the sacred remain," warns Gloria Emerson (Dine) in the chapter entitled "Elements." Anthony Dorame (Tesuque Pueblo) explains about cycles that they are "circles that travel in straight lines." In the chapter on agriculture he recounts how his people revived their already-forgotten life as farmers, and wonders, "Today, we again hear

Les malades dans l'hopital de Sells, dans l'etat d'Arizona, prennent de la cuisine traditionnelle du sud-ouest. Se guerit-on lorsqu'on se sent lie avec le culture et la terre maternaux? En fait, les danses qui se font pendant la scheresse se servent de l'energie de la creation liee, depuis les danseurs, jusqu'aux ancestres, aux descendants et a l'univers entier. Les arts du sud-ouest, eux aussi, se font, pour lier le passe, le moment actuel et l'avenir du culture, du peuple et de l'univers. Ainsi sont-ils beaux et serviables, tels que de la poterie, du tissage, et de la vannerie. A vrai dire, les peaux-rouges se croient originaires des terres tout autour des rivieres Colorado, Gila, Rio Grande, Salt et San Juan, les destinations finales de tous leurs esprits lies aussi.

Patients in the hospital at Sells, Arizona, are away from what they're used to drink and eat. So they're served traditional foods. Respecting the traditional link to nature and people keeps up physical and spiritual strength. In contrast, in the 19th century, Zuni boys and girls were sent to Carlyle, Pennsylvania. They didn't feel part of a community or nature. They'd felt both in the southwest. They never made it back home. They died from loneliness.In the southwest, life has always been about getting along with nature and people. One traditional way that southwestern cultures do this is through dance. Music sounds within the dancer. That energy joins the dancer to all creation. So the dancer becomes linked with human energy, such as ancestors and future generations.The dancer also links to natural energy, such as rain clouds. This is why the Hopi rain dance brings rain. In fact, the Hopi say that their corn, grown unirrigated, and their way of life, in harmony with nature and people, will save the world. The Apache also got through war, reservation poverty, depression and censorship by drawing energy from community, nature, and prayers.It should be no surprise, then, that a southwestern work of art has a link and use too. Pottery stands for the sacred earth bowl. Traditional designs keep the tie strong between past, present and future generations.HERE, NOW, & ALWAYS comes out of an exhibition at the Museum of Indian Arts and Culture in Santa Fe, New Mexico. Along with artworks, such as beautifully useful basketry, pottery and weavings, there are also audios, videos and writings of southwesterners on ancestors, community, cycles of nature and people, and survival.Southwesterners believe they didn't come from somewhere else. They've always been here first, right from the start, along the Colorado, Gila, Rio Grande, Salt and San Juan rivers. They'll also be the last. For example, the Hopi believe that the life of their people began at the Grand Canyon. That also will be their final spiritual home.