E' un popolo della costa della California, praticano uno sciamanesimo chiamato Kuksu ricco di elaborate danze e rituali.
Grazie a questi documenti di wikipedia conosceremo le loro tradizioni.
Per approfondimenti consiglio la visione anche ai link originali e del seguente link interno che parla del popolo e la mitologia dei Pomohttp://sciamanesimo.forumattivo.com/t812-pomo-those-who-live-at-red-earth-hole
Da Wikipedia, l'enciclopedia libera.
Gli Ohlone, anche noti come Costanoan, sono un popolo di nativi americani originariamente stanziati sulle coste centrali della California. Quando giunsero i coloni spagnoli alla fine del XVIII secolo, gli ohlone erano stanziati nell'area costiera che andava dalla Baia di San Francisco alla Baia di Monterey ed alla Salinas Valley. All'epoca essi parlavano una varietà di linguaggi, appartenenti alla sub-famiglia dei Costanoan (lingua utian). Il termine 0hlone viene usato, al posto di costanoan, dagli anni 1970 da diversi discendenti dei gruppi etnici, da molti etnografi, storici e scrittori di letteratura popolare. Prima dell'arrivo degli spagnoli, gli ohlone vivevano in più di 50 gruppi ma non si ritenevano dei gruppi diversi. Essi vivevano di caccia e pesca, riuniti in piccole comunità esistenti nell'intera California del tempo. La loro cultura era basata sullo sciamanesimo. Dal 1769 al 1833, le leggi spagnole, comprese le missioni spagnole in California, portarono enormi sconvolgimenti, disagi e la decimazione del popolo ohlone.
Gli ohlone di oggi appartengono all'uno o all'altro di una serie di gruppi geograficamente distinti, stanziati per la maggior parte, ma non tutti, nel loro territorio d'origine. Il Muwekma Ohlone Tribe ha membri provenienti da tutto il territorio San Francisco Bay Area ed è composto da discendenti degli ohlones/costanoans abitanti le missioni di San Jose, Santa Clara e San Francisco. Gli ohlone/costanoan esselen nation, costituita da discendenti di matrimoni misti fra rumsen/costanoan e nativi di lingua esselen della missione San Carlo Borromeo, sono incentrati a Monterey.
Gli appartenenti alla tribù Amah Mutsun sono discendenti dai Mutsun di lingua costanoan della missione di San Juan Bautista, nell'entroterra di Monterey Bay. La maggior parte dei membri di un altro gruppo di lingua Rumsen, discendenti dalla Missione San Carlos, i Costanoan Rumsen Carmel Tribe di Pomona / Chino, vivono ora nel sud della California. Questi gruppi, e altri di minore entità, hanno chiesto, alle autorità federali, di essere riconosciuti come gruppi autonomi.
^ Callaghan 1997
Catherine Callaghan, Evidence for Yok-Utian, International Journal of American Linguistics, 1997, 63: 18-64.FONTE:
From Wikipedia, the free encyclopedia
The Ohlone people, also known as the Costanoan, are a Native American people of the central California coast. When Spanish explorers and missionaries arrived in the late 18th century, the Ohlone inhabited the area along the coast from San Francisco Bay through Monterey Bay to the lower Salinas Valley. At that time they spoke a variety of languages, the Ohlone languages, belonging to the Costanoan sub-family of the Utian language family, which itself belongs to the proposed Penutian language phylum or stock. The term "Ohlone" has been used in place of "Costanoan" since the 1970s by some descendant groups and by most ethnographers, historians, and writers of popular literature. Before the Spanish came, the Ohlone lived in more than 50 distinct landholding groups, and did not view themselves as a distinct group. They survived by hunting, fishing, and gathering, in the typical ethnographic California pattern. Originally, the Ohlone religion was shamanism, but in the years 1769 to 1833, the Spanish missions in California had a devastating effect on Ohlone culture. The Ohlone population declined steeply during this period.
The Ohlone living today belong to one or another of a number of geographically distinct groups, most, but not all, in their original home territory. The Muwekma Ohlone Tribe has members from around the San Francisco Bay Area, and is composed of descendents of the Ohlones/Costanoans from the San Jose, Santa Clara, and San Francisco missions. The Ohlone/Costanoan Esselen Nation, consisting of descendants of intermarried Rumsen Costanoan and Esselen speakers of Mission San Carlos Borromeo, are centered at Monterey. The Amah-Mutsun Tribe are descendants of Mutsun Costanoan speakers of Mission San Juan Bautista, inland from Monterey Bay. Most members of another group of Rumsen language, descendants from Mission San Carlos, the Costanoan Rumsen Carmel Tribe Of Pomona/Chino, now live in southern California. These groups, and others with smaller memberships (see groups listed under the heading Present Day below) are separately petitioning the federal government for tribal recognition.
The Ohlone inhabited fixed village locations, moving temporarily to gather seasonal foodstuffs like acorns and berries. The Ohlone people lived in Northern California from the northern tip of the San Francisco Peninsula down to Big Sur in the south, and from the Pacific Ocean in the west to the Diablo Range in the east. Their vast region included the San Francisco Peninsula, Santa Clara Valley, Santa Cruz Mountains, Monterey Bay area, as well as present-day Alameda County, Contra Costa County and the Salinas Valley. Prior to Spanish contact, the Ohlone formed a complex association of approximately 50 different "nations or tribes" with about 50 to 500 members each, with an average of 200. Over 50 distinct Ohlone tribes and villages have been recorded. The Ohlone villages interacted through trade, intermarriage and ceremonial events, as well as some internecine conflict. Cultural arts included basket-weaving skills, seasonal ceremonial dancing events, female tattoos, ear and nose piercings, and other ornamentation.
The Ohlone subsisted mainly as hunter-gatherers and in some ways harvesters. "A rough husbandry of the land was practiced, mainly by annually setting of fires to burn-off the old growth in order to get a better yield of seeds – or so the Ohlone told early explorers in San Mateo County." Their staple diet consisted of crushed acorns, nuts, grass seeds, and berries, although other vegetation, hunted and trapped game, fish and seafood (including mussels and abalone from the San Francisco Bay and Pacific Ocean), were also important to their diet. These food sources were abundant in earlier times and maintained by careful work (and spiritual respect), and through some active management of all the natural resources at hand. Animals in their mild climate included the grizzly bear, elk (Cervus elaphus), pronghorn, and deer. The streams held salmon, perch, and stickleback. Birds included plentiful ducks, geese, quail, great horned owls, red-shafted flickers, downy woodpeckers, goldfinches, and yellow-billed magpies. Waterfowl were the most important birds in the people's diet, which were captured with nets and decoys. The Chochenyo traditional narratives refer to ducks as food, and Juan Crespi observed in his journal that geese were stuffed and dried "to use as decoys in hunting others."
Along the ocean shore and bays, there were also otters, whales, and at one time thousands of sea lions. In fact, there were so many sea lions that according to Crespi it "looked like a pavement" to the incoming Spanish.
In general, along the bayshore and valleys, the Ohlone constructed dome-shaped houses of woven or bundled mats of tules, 6 to 20 feet (1.8 to 6 m) in diameter. In hills where Redwood trees were accessible, they built conical houses from Redwood bark attached to a frame of wood. Redwood houses were remembered in Monterey. One of the main village buildings, the sweat lodge was low into the ground, its walls made of earth and roof of earth and brush. They built boats of tule to navigate on the bays propelled by double-bladed paddles.
Generally, men did not wear clothing in warm weather. In cold weather, they might don animal skin capes or feather capes. Women commonly wore deerskin aprons, tule skirts, or shredded bark skirts. On cool days, they also wore animal skin capes. Both wore ornamentation of necklaces, shell beads and abalone pendants, and bone wood earrings with shells and beads. The ornamentation often indicated status within their community.
Ohlone dancers at Mission San José
FONTE IMMAGINE: http://en.wikipedia.org/wiki/File:Mission_San_Jose_natives.jpg
The pre-contact Ohlone practiced shamanism. They believed that spiritual doctors could heal and prevent illness, and they had a "probable belief in bear shamans". Their spiritual beliefs were not recorded in detail by missionaries. However, some of the villages probably learned and practiced Kuksu, a form of shamanism shared by many Central and Northern California tribes (although there is some question whether the Ohlone people learned Kuksu from other tribes while at the missions). Kuksu included elaborate acting and dancing ceremonies in traditional costume, an annual mourning ceremony, puberty rites of passage, shamanic intervention with the spirit world and an all-male society that met in subterranean dance rooms.
Kuksu was shared with other indigenous ethnic groups of Central California, such as their neighbors the Miwok and Esselen, also Maidu, Pomo, and northernmost Yokuts. However Kroeber observed less "specialized cosmogony" in the Ohlone, which he termed one of the "southern Kuksu-dancing groups," in comparison to the Maidu and groups in the Sacramento Valley; he noted "if, as seems probable, the southerly Kuksu tribes (the Miwok, Costanoans, Esselen, and northernmost Yokuts) had no real society in connection with their Kuksu ceremonies."
The conditions upon which the Ohlone joined the Spanish missions are subject to debate. Some have argued that they were forced to convert to Catholicism, while others have insisted that forced baptism was not recognized by the Catholic Church. All who have looked into the matter agree, however, that baptized Indians who tried to leave mission communities were forced to return. The first conversions to Catholicism were at Mission San Carlos Borromeo, alias Carmel, in 1771. In the San Francisco Bay area the first baptisms occurred at Mission San Francisco in 1777. Many first-generation Mission Era conversions to Catholicism were debatably incomplete and "external." 
Narratives and mythology
In Ohlone mythology and traditional legends, and folk tales, the Ohlone participated in the general cultural pattern of Central and Northern California. Specifically, Kroeber noted that they "seem also to lean in their mythology toward the Yokuts more than to the Sacramento Valley tribes."
Ohlone folklore and legend centered around the Californian culture heroes of the Coyote trickster spirit, as well as Eagle and Hummingbird (and in the Chochenyo region, a falcon-like being named Kaknu). Coyote spirit was clever, wily, lustful, greedy, and irresponsible. He often competed with Hummingbird, who despite his small size regularly got the better of him.
Ohlone mythology creation stories mention the world was covered entirely in water, apart from a single peak Pico Blanco near Big Sur (or Mount Diablo in the northern Ohlone's version) on which Coyote, Hummingbird, and Eagle stood. Humans were the descendants of Coyote.
Ohlone is a Miwok word meaning "western people." Costanoan is an externally applied name (exonym). The Spanish explorers and settlers referred to the native groups of this region collectively as the Costeños (the "coastal people") circa 1769. Over time, the English-speaking settlers arriving later Anglicized the word Costeños into the name of Costanoans. (The suffix "-an" is English). For many years, the people were called the Costanoans in English language and records.
Since the 1960s, the name of Ohlone has been used by some of the members and the popular media to replace the name Costanoan. Ohlone might have originally derived from a Spanish rancho called Oljon, and referred to a single band who inhabited the Pacific Coast near Pescadero Creek. The name Ohlone was traced by Teixeira through the mission records of Mission San Francisco, Bancroft's Native Races, and Frederick Beechey's Journal regarding a visit to the Bay Area in 1826-27. Oljone, Olchones and Alchones are spelling variations of Ohlone found in Mission San Francisco records. However, because of its tribal origin, Ohlone is not universally accepted by the native people, and some members prefer to either to continue to use the name Costanoan or to revitalize and be known as the Muwekma. Teixeira maintains Ohlone is the common usage since 1960, which has been traced back to the Rancho Oljon on the Pescadero Creek. Teixeira states in part: "A tribe that once existed along the San Mateo County coast." Milliken states the name came from: "A tribe on the lower drainages of San Gregorio Creek and Pescadero Creek on the Pacific Coast". The popularity of the name Ohlone is largely because of the book The History of San Jose and Surroundings by Frederic Hall (1871), in which he noted that: "The tribe of Indians which roamed over this great [Santa Clara] valley, from San Francisco to near San Juan Bautista Mission...were the Ohlones or (Costanes)." Two other names are growing in popularity and use by the tribes instead of Costanoan and Ohlone, notably Muwekma in the north, and Amah by the Mutsun. Muwekma is the native people's word for the people in the language of Chochenyo and Tamyen. Amah is the native people's word for the people in Mutsun.FONTE:
From Wikipedia, the free encyclopedia
Kuksu, also called the Kuksu Cult, was a shamanistic religion in Northern California practiced in different degrees by many Native American people before and during contact with the arriving European settlers. The religious belief system was held by several tribes in Central California and Northern California, from the Sacramento Valley west to the Pacific Ocean.
The practice of Kuksu included elaborate acting and dancing ceremonies in traditional costume. The men of the tribe practiced rituals to ensure good health, bountiful harvests, hunts and good weather. Ceremonies included an annual mourning ceremony, rites of passage, and shamanic intervention with the spirit world. A male secret society met in underground dance rooms and danced in disguises at the public dances.
Kuksu has been identified archaeologically by the discovery of underground dance rooms and wooden dance drums.
The Patwin culture of Northern California had comparatively strong and noticeable Kuksu systems and rituals.
The Maidu culture of Northern California had comparatively strong and noticeable Kuksu systems and rituals.
Kuksu was personalized as a spirit being by the Pomo people. Their mythology and dance ceremonies were witnessed, including the spirit of Kuksu or Guksu, between 1892 and 1904. The Pomo used the name Kuksu or Guksu, depending on the dialect, as the name for a red-beaked supernatural being, that lived in a sweathouse at the southern end of the world. Healing was his province and specialty. The person who played the Kuksu/Guksu in Pomo dance ceremonies was often considered the medicine man, and dressed as him when attending the sick. A ceremony dance was named after him. He also appeared in costume at most ceremonies briefly in order to take away the villager's illnesses.
All males were expected to join a ceremonial society; some of their dances were private or secret from women and children. Scholars differ in their opinions of the societies' power in the tribe: "There was no secret society of importance as there was among the Maidu and presumedly among the neighboring Wintun, and no organized priesthood vested with control over ceremonies." In contrast, in 1925 a witness of the Clear Lake Pomo said: "The heart of religious activities lay in a secret society called kuhma, akin to that of the Patwin and Maidu and composed chiefly of men, which managed the ritual of the ancient hindil or kuksu religion.
The ethnohistorian Alfred L. Kroeber observed that Kuksu existed, but had less "specialized cosmogony," in the "southern Kuksu-dancing groups" of the Ohlone/Costanoan, Salinan, Miwok and Esselen and northernmost Yokuts, in comparison to the groups in the Northern California and northern Sacramento Valley.
Barret, S. A.. "Ceremonies of the Pomo Indians", Published by University of California Publications in American Archaeology and Ethnicity, July 6, 1917, Vol. 12, No 10., pages 397-441. Thi Stephen Powers.
Kroeber, Alfred L. The Kuksu Cult. Paraphrased. Maidu Culture
Kroeber, Alfred L. 1907. The Religion of the Indians of California, University of California Publications in American Archaeology and Ethnology 4:#6. Berkeley, sections titled "Shamanism", "Public Ceremonies", "Ceremonial Structures and Paraphernalia", and "Mythology and Beliefs"; available at Sacred Texts Online
Kroeber, Alfred L. 1925. Handbook of the Indians of California. Washington, D.C: Bureau of American Ethnology Bulletin No. 78; (Miwok chapter is available at Yosemite Online Library - discusses Kuksu)
Gifford, Edward W. 1926. Clear Lake Pomo Society,University of California Publications in American Archaeology and Ethnology 18:2 p. 353-363 "Secret Society Members" (Describes E.M. Loeb's 1925 investigation of the Clear Lake Pomo's practice of the Guksu religion.)
^ a b c Kroeber, Alfred L. The Religion of the Indians of California, 1907.
^ The Kuksu Cult paraphrased from Kroeber.
^ Barret, 1917, page 423, 430-431.
^ Barret, p. 398.
^ Gifford, Edward W, page 353.
^ Kroeber, 1925, page 445. "It is true the Costanoan and Salinan stocks, who participate in the Kuksu cult and live in the same transverse belt of California as the Miwok, seem also to lean in their mythology toward the Yokuts more than to the Sacramento Valley tribes. A less specialized type of cosmogony is therefore indicated for the southern Kuksu-dancing groups. [1. If, as seems probable, the southerly Kuksu tribes (the Miwok, Costanoans, Esselen, and northernmost Yokuts) had no real society in connection with their Kuksu ceremonies, the distinctness of their mythology appears less surprising.]"