The Pomo is a native of California. The historic Pomo area of ​​northern California is vast, bordered by the Pacific Coast to the west, extending to the mainland toward Clear Lake, and especially between Cleone and Duncans Point. A small group, Pomo Northeastern from Stonyford around Colusa County, is separated from the core of Pomo by the land occupied by Yuki and Wintuan speakers.
The name Pomo is derived from the merging of the words Pomo [p? O: mo:] and [p? O? Ma?] . It originally meant "those who live in red earth holes" and was once the name of a village south of Potter Valley near the Pomo community now. This may refer to local deposits of red mineral magnesite, used for red beads, or to reddish soil and clay, such as hematite, mined in the area. In the North Pomo dialect, -pomo or -poma is used as a suffix after the place name, meaning the subgroup of people in that place. In 1877 (probably starting with Powers), Pomo's use has been extended in English to mean all the people known today as Pomo. Pomo has 20 heads at the same time.
Video Pomo
Budaya
The people called Pomo were originally associated with location, language, and cultural expression. They are not socially or politically connected as one large group united. Instead, they live in small groups or bands, linked by geography, lineage and marriage. Traditionally they rely on fishing, hunting and gathering for their food.
History
The Pomo Indians are a branch of the Native language of North American California. Their historic territory in the past was on the Pacific Coast between Cleone and Duncans Point. The Pomans Indians prefer to live in small groups they call "bands". Their bands are linked by geography, lineage, and marriage. Pomo consists of about hundreds of independent communities.
Like many other Native groups, the Pomo Indians in Northern California relied on fishing, hunting, and collecting their daily food supplies. They eat salmon, wild vegetables, insects, mushrooms, berries, grasshoppers, rabbits, rats, and squirrels. Grains are the most important part of their diet.
The Pomo Indian women are gatherers while men are hunters and fishermen. They are somewhat nomadic and like to migrate around Great Plains California. Wherever they find peace and adapt well, they start building houses. The Pomo people live a very simple life. They do not use many clothes: men are usually naked and women mostly wear short, thick skirts made of deer skin. In winter, more leather clothes can be worn.
The Pomo Indians are known as master baskets and jewelry makers. Some of the most culturally important dances are "Ghost Dance" and "Far South". During the "Dance Ghost" ceremony, they believe that the dead are recognized. And the dance "Far South" is celebrated as a ritual journey for children to the tribe. Many Pomo languages ​​are missing and have been replaced by English. There are about twelve Pomo languages ​​spoken by the Pomo people today. Most of the remaining Pomo people live with the reservation now.
Pomo, also known as Kulanapan, is a family of languages ​​covering seven different languages ​​and can not be understood, including Pomo Utara, Pomo Northeastern, East Pomo, Southeast Pomo, Central Pomo, South Pomo, and Kashaya. John Wesley Powell classified the language family as Kulanapan in 1891, based on the name first used by George Gibbs in 1853. He referred to the language by the name of a band from Clear Lake Pomo.
Religion
The Pomo people participated in shamanism; one of these forms is Kuksu religion, which is held by people in Central and Northern California. These include elaborate acting and dancing ceremonies in traditional costumes, annual mourning ceremonies, puberty rituals, shamanic interventions with the spirit world, and the male community who meet in the underground dance room. Pomo believes in supernatural beings, Kuksu or Guksu (depending on their dialect), who live in the south and who come during ceremonies to cure their illness. Male treatment dressed as Kuksu , their interpretation of the healing spirit.
The later shamanic movement was "Messiah Cult", introduced by the Wintun people. It was practiced through 1900. This cult believed in prophets who had dreams, "waking eyes" and revelations from "leading spirits", and "almost forming the priesthood". The prophets gained a great deal of respect and status among the people.
Traditional narrative
Notes of myth, legend, myth, and Pomo's history are immense. Narrative bodies are classified in Central California cultural patterns.
Pomo has a strong mythology about creation and world order. This includes the personification of the Kuksu or Guksu the healing spirit, the spirit of the six directions of the wind, and the Coyote as their ancestor and creator of the god.
Prehistoric
According to some linguistic reconstructions, the Pomo people descended from those who spoke at Hokan in the Sonoma County, California region. This area is where the coastal redwood forest meets the interior valley with mixed forest. In this hypothesis, around 7000 BC, the Hokan-speaking people migrated to the valleys and mountains around Clear Lake, and their language developed into Proto-Pomo. The lake is rich in resources. Around 4000 BC to 5000 BC, some proto-Pomo migrate to the Russian River Valley and north to Ukiah today. Their language deviates to Pomo west, south, central and north.
Others, probably the Yukian speakers, lived first in the Russian River Valley and the area of ​​Lake Sonoma. Pomo gradually evacuated and took over these places. More recently, the analysis of archaeological evidence has suggested that the indigenous historical economies observed by the Spaniards on their arrival in the land of central California Pomo may have been first developed during the period of Mostin Culture (8500-6300 BP) in Clear Lake Basin. This is an economy based on women who process the seeds of oak with dimples and pestle.
Tolay Lake Site
More than 1,000 prehistoric sculptures and many arrows have been dug in Tolay Lake, south of Sonoma County. It is associated with the people of Pomo and Pantai Miwok. As a sacred site, the lake is a gathering place and a healing place.
Sonoma Lake Site
- On "broken bridge sites", the researchers used radiocarbon dating from artifacts to determine it was inhabited around 3280 BC, the oldest human site inhabited in the valley. They take it as part of the Skaggs Phase (3000 BCE - 500 BCE).
- "Oregon Oak Place" dated 1843 BC. Surveyors suggest that, compared to lower river basins, these remote areas were less frequently resolved before the Pomo arrived.
Both of these Skaggs Phase sites contain millstones and handstones to grind the beans. Villages may have been used for hunting or temporary camps. Obsidian is rarely used, and comes from Mt. Konocti in the current Lake County. No petroglyphs. The population lives only along large rivers.
The Dry Creek Phase lasted from 500 BC to 1300 CE. During this phase, the indigenous population completed the land more widely and permanently. Archaeologists believe Pomo's group took over the land from earlier communities in this phase. They created 14 additional locations in the Warm Springs and Upper Dry Creek areas. The mortar and pestle bowls appear in this phase, probably used by women to pound oak seeds (as opposed to grinding stones used for seeds). The sites are more permanent and live "more complicated". Beads and decorative ornaments are made in this phase, and half the artifacts are made from obsidian. Steatite or soapstone objects are found, which must have been imported into the area through trade, because the stone was not there. Relatively soft and easy to carve, soapstone is used to make beads, pendants and mortars. Trading on a large scale outside this region.
The next phase, named "Smith Phase" after the Pomo consultant, lasted from 1300 CE until the mid-19th century. Researchers mapped 30 sites in this era showing a gradual transition and intensification of trends. Bows and arrows appear as major technological advances. Manufacturing shell beads, accompanying the production of drills to make holes for stringing and sewing, is important. Exercise is found in large quantities. Many clamshell beads, the main currency among Indians in Central California, are also found, showing a wide trading network.
Contacts post
In 1800 there were an estimated 10,000 to 18,000 Pomos in total among the 70 tribes speaking seven Pomo languages. Pomo's way of life changed with the arrival of Russians in Fort Ross (1812-1841) on the Pacific coastline, and Spanish missionaries as well as European-American invaders came from the south and east. The original inhabitants of Pomo on the coastline and Fort Ross are known as Kashaya. They interact and trade with Russia.
Spanish missionaries moved many of Pomo south from the Santa Rosa Plain to San Rafael Mission, in San Rafael today, between 1821 and 1828. Only a few of Pomo's speakers moved to the Sonoma Mission, another Franciscan mission, located north of the San Francisco Bay side. Pomo who has remained in the Santa Rosa area of ​​Sonoma County is often called Cainameros in regional history books since the Spanish and Mexican occupation.
In the Russian River Valley, a missionary baptized the Makahmo Pomo people in the Cloverdale area. Many Pomo left the valley because of this. One such group fled to the Upper Dry Creek Area. Archaeological surveyors from the Lake Sonoma region believe that European encroachment is the reason why Pomo villages are becoming more centralized; people retreated to the remote valley to unite for defense and mutual support.
Pomo suffered from an infectious disease carried by European migrants, including measles and smallpox. They have no immunity to such illness and very high casualties. In 1837, a lethal epidemic of smallpox from settlements in Fort Ross, causing many indigenous deaths in the Sonoma and Napa regions.
The Russian River Valley was founded in 1850 by the 49ers, and the Sonoma Lake Valley is an exit homestead. The US government forced many Pomis to place the reservation so that the Europe-Americans could entertain the former Pomo land. Some Pomo take up jobs as livestock laborers; others live in refugee villages.
On May 15, 1850, after tensions and raids by a band in the area, the 1st US Dragoon's Kavalom attacked a different group of Indians as the wrong punishment. They massacred between 60 and 400 people, mostly women and children from Clear Lake Pomo and neighboring tribes, on an island in Clear Lake. This event is known as the Bloody Massacre of the Island.
A ghost town on the excavations of Lake Sonoma Valley identified as Amacha, built for 100 people but rarely used. Indigenous elders in the region remembered their grandfather hiding in Amacha in the mid-1850s, trying to avoid future immigrants. They said that one day the army took everyone in the village to government land and set fire to the village houses.
From 1891 to 1935, beginning with National Thorn , artist Grace Hudson painted over 600 portraits, mainly from Pomo people who lived nearby in the Ukiah area. His style is sympathetic and poignant, as he portrays a genuine domestic scene that will quickly disappear at that time.
Maps Pomo
Tradition weave the basket
Previous
Women traditionally weave Pomo baskets with extreme care and technique. Three different techniques of Pomo weaving baskets are woven, curled, and twisted. One method of drying is to wrap the fern girl in blue clay and lay the underground for several days. It prevents fading in the sun or when cooking porridge.
Pomo carts created by Pomo Indian women from Northern California are recognized worldwide for their beautiful appearance, a variety of techniques, weaving fineness, and diversity of shapes and uses. While most women make baskets for cooking, storing food, and religious ceremonies, Pomo's men also make buckets for fishing tackle, bird trap, and baby basket.
There are many different designs that are woven into baskets that signify different cultural meanings. For example, Dau is a pattern woven into a basket by creating small changes to the stitches to create a small gap between two stitches. The Dau is a design also called Spirit Door. This Spirit door allows a good spirit to come and circulate in a basket while good or bad spirits are released.
Creating a basket requires great skill and knowledge in collecting and preparing the required materials. The material for the weaving basket changes with the seasons and years, so does the material used for the basket. Pomo usually covers the basket completely with bright red hairs from the woodpecker stacked until the surface resembles the fineness of the bird itself. With feathers, 30-50 to every inch, the beads are tied to the border of the basket and hang the pendant from the polished abalone skin of the basket itself. Pomo ladies sometimes spend months or years making gift baskets like that.
Materials used for making baskets - including but not limited to, swamps, saguaro cactuses, rye grass, black ash, willow buds, sedimentary roots, redbud skin, elephant grass roots, and gray pine roots - are harvested each year. After picking, the ingredients are dried, cleaned, separated, immersed, and dyed. Sometimes the material is also boiled over the fire and exposed to the sun for drying.
Although baskets are made for decorating homes and as gifts, they are also used centrally in the daily life of Pomo. The weaving baskets are considered sacred for the Pomo tribe and baskets are produced for various purposes. Pomo's children are lulled in baskets, grains (main staple food for Pomo) are harvested in a large conical cone basket, and food is stored, cooked, and served in a basket - some are even watertight. There is even a "basket" made as a boat to be encouraged by men to bring women across the river.
The first craze of the Pomo basket lasted from about 1876 to the 1920s. In this period of time besides weaving baskets, Pomo also manufactures intricate jewelry made of abalone and clamshell. Assembled during the winter, during the summer Pomo will travel from various locations along the coast where they will fish and collect all the materials needed to make their jewelry.
The Pomo Indians will create amazing, beautiful, and intricate jewelry shapes worn during celebrations and rituals, and even given as gifts. Both these creations and cultural traditions have gradually disbanded and become less common throughout tribal history but more visible in today's culture.
Cross-cultural impact
European Impact
In the 1800s, The Pomo Indian entered a busy market with Europeans. One of the most sought after items is the Pomo Indian fur. The Pomo Indians mostly trade the feathers with the Russians. Russian missionaries began to preach and change people. Then the Spanish missionaries came and did the same (Pritzker, 15). As a result, many Pomo Indians died from the spread of smallpox and measles (King, 626). In the 1830s and 1840s, Californian Mexicans, who tried to turn them into slaves, attacked the Pomo Indians if they decided not to cooperate with their demands.
The US Parade to the Round Valley
Like many other Native groups, the Pomo Indians were also attacked and pressured by the US government. Pomo was part of a relocation known as "Marches to Round Valley" in 1856, conducted by the US federal government. Using bullwhips and weapons, the white settlers demanded relocation to the Indian Pomo reservation. To protect their culture, the Pomo Indians had to be removed from their ancestral lands.
During this period, two settlers named Andrew Kelsey and Charles Stone enslaved many Pomis to work as cowboys on their farm. They forced the Pomo Indians to work in very intense and unusual conditions, and sexually used Pomo women. The Pomo men were also used brutally. They were forced to work in harsh conditions and were not honored by the settlers. Eventually, the Pomas began to get fed up with the disrespectful and terrible treatment of Stone and Kelsey, so they rebelled.
The Pomo people made a sneak attack and killed Stone and Kelsey. Due to the deaths of Kelsey and Stone, US lieutenant J. W. Davidson and captain Nathaniel Lyon sent troops to avenge the Pomo people. This resulted in an event called The Bloody Massacre of 1850, at Clear Lake. This resulted in dozens of Pomo Indians killed. Richerson & amp; Richerson states that before the European conquest there were about 3,000 Pomo Indians living in Clear Lake; after all deaths, illnesses, and murders, there are only about 400 Indian Pomo left
American Indian Reservation - Incorrect hopes
Shortly after the massacre, in 1851-1852, four Indian reservations were opened by the United States government in California; Indian Pomo saw it as a way of preserving certain aspects of their cultural heritage.
Time to rebuild
Although most of their original land was taken over, this was the first turning point for the Pomo. They finally escaped the hard road they once belonged to, and though they had to live in the poor and desolate land, they finally had to move on to the tradition and weave the basket. From 1852-1878, many Indian Pomans tried to revive their culture and find peace for what had happened to them. Many people allow this time to be learning and spiritual time, where they can have a vision and see what will be in the future. This is the time to build, the time to connect, the timing of hope, and the time of change.
The Pomo Indians do not have enough money to buy land. Pomo's man decided to work for the breeder and the woman returned to make the basket. The "white" people love baskets, especially designers, who are hairy, leading to a basket movement. Finally, in 1878, the Pomans bought their first land in California. Paula Giese notes, "In 1878, a group of North Pomans bought 7 hectares in the Coyote Valley, and in 1880 another group of Pomo North bought 100 acres along Ackerman Creek (now known as Pinoleville)" (1996, par 30). In 1881, Yokaya Rancheria was funded by the central Pomo people. Once the Pomo Indians bought the land, it was time to make money.
The baskets are in great demand at this point, although they were once used to trade and barter with tribes and others, they are now a way of the Pomans to make money and build their newly discovered kingdom. It is the women, who have held the tradition of weaving baskets, which made a great change for the people of Pomo. The basket-carts were sought throughout California; it is the artwork the merchants want. Grandmother and daughter teach other Pomo women, who have lost the tradition of weaving baskets, how to make a very strong basket.
The loom basket turns into art and lifestyle that helps the Pomo prosper. Weaving the basket is not something that many people know how to craft, and even in today's society; Handmade Pomo baskets are something that is really valuable and can be billed. Overall, not Pomo people who want to abandon their traditions and artistry; it is the power of another culture. If Pomo people were not targeted and attacked in the past, there would be more baskets, traditions, and Pomo people living in this age.
Cart weave today
Pomo woven baskets are still appreciated and respected today, not only by Pomo Indians themselves, but also by amateur enthusiasts, buyers for antiques dealers, and scientific collectors. The Indian tribe of the Graton Rancheria Federation is a federally recognized Indian tribe on Miwok Beach and South Pomo Indians. Over the last 30 years, the appreciation of American Indian art has increased, and art has become a demand - especially the Pomo Indian basket. Dr. Joallyn Archambault, director of the American Indian Program at the National Museum of Natural History at the Smithsonian Institution said: "Since the 1880s, when Pomo baskets were first searched, Pomo has changed their lifestyle massively." Pomo today is living a normal modern lifestyle, but the basket weavers are still heralded and praised in the community for their artistic skills and skills.
One of the basketball weavers is Julia F. Parker. He is a major weaver, tied up under Lucy Telles. His childhood is rough, keep moving until boarding school after the death of his parents on 6. Lucy has taught Julia because she is interested in preserving Indian culture and especially basketball. Julia Parker became a cultural demonstrator after the death of Lucy Telles in 1956. She continued her studies and then studied the Pomo basket with master weavers Pomo Elsie Allen (1899-1990) in Ukiah and several others. Julia belongs to Miwok Pomo and Indian Federation of Graton Rancheria. Many of his baskets are in museums in Yosemite, Mono Lake, and other museums; He even presents his basket to the Queen of England.
The ingredients for the basket are the roots of sediment, shoot and willow roots, bulrush or blackroot, shoots of Redbud, sometimes ferns and various colorful feathers, abalone and other shellfish, magnesite beads and sometimes glass beads. The shoot of Redbud, which is used for darker reddish colors in basket designs was collected in October. Good redbuds are hard to get around Ukiah, so it's usually found in Clear Lake. All these materials are collected with a grateful heart and the gatherers are talking continuously to the plants. After all, they are living beings who give themselves to something useful and beautiful. To preserve the land and river banks, a series of meetings are conducted with caution. The general decision will leave about half of what is found. Grass root immersion takes about three to six months in black walnut potion, rusty metal and ash in water.
Although the number of Pomo weaver baskets has declined, their artistic skills and visions are still intact, and people pay enough money to get their art. Today, the new Pomo basket may sell for $ 1,000, and a more historic one may sell for over $ 10,000. Handling these baskets is not always profitable and many are trying to exploit the artists and the community. Merchants and collectors may have exploited a profitable basket market, but are still paid well enough to provide income for Pomo women where hunting and gathering are no longer viable and money is needed to survive.
Today you will see a rare basket being sold for the price mentioned above. Because of the time and preparation necessary to weave this work of art; basket weavers now have more demand than they can meet, and many customers wait for months before taking orders. Scarcity of baskets and skills is needed in making them in what makes them worthwhile. Demand is greater than supply, and collectors facilitate high demand for these artistically created baskets.
Population
In 1770 there were about 8,000 Pomis; in 1851 the population was estimated at between 3,500 and 5,000; and in 1880 it was estimated at 1450. The 1910 Census reported 777 Pomo, but it was probably low. Anthropologist Alfred L. Kroeber estimates 1,200 in the same year. According to the 1930 census there are 1,143. In 1990, the census showed 4,900.
According to the US Census 2010, there are 10,308 Pomo people in the United States. Of these, 8,578 are in California.
Villages and communities
Federally recognized tribes
The United States recognizes many indigenous groups of the United States as "federally recognized tribes", classifying them as "domestic dependent states" under the jurisdiction of the federal government, but with some state autonomy, including California. Many other self-identified Native American groups are not recognized as federal. Since the end of the 20th century, some countries have begun to give formal recognition to the tribes in various ways.
The Pomo group currently recognized by the United States is based in Sonoma, Lake, and Mendocino. They include the following tribes:
- Big Valley Indian Pomo Band from Big Valley Rancheria
- Cloverdale Rancheria of the Indian Pomo of California
- Coyote Valley Indian Band Pomo of California
- Dry Creek Rancheria from Indian Pomo of California
- Elem Indian Colony of Pomo Indians of the Sulfur Bank Rancheria
- Indians from Graton Rancheria (part of Pomo)
- Guidiville Rancheria of California
- Habematolel Pomo from Upper Lake
- Hopland Band Indian Pomo from Hopland Rancheria
- Kashia Band Indian Pomo from Stewarts Point Rancheria
- Koi State of Lower Lake Rancheria
- Lytton Rancheria of California
- Manchester Band Indian Pomo from Manchester Rancheria
- Middletown Rancheria of the Indian Pomo of California
- Pinoleville Pomo Nation
- Potter Valley tribe
- Redwood Valley Rancheria of Pomo Indians of California
- Robinson Rancheria from Indian Pomo in California
- The Round Valley Indians from the Bulah Valley Reservation (Pomo section)
- Scotts Valley Indian Band Pomo of California
- Sherwood Valley Rancheria from Indian Pomo in California.
Historical Group
Source of the article : Wikipedia
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