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The use of the phrase "white feather" to symbolise cowardice is attested from the late 18th century, according to the Oxford English Dictionary.The OED cites A Classical Dictionary of the Vulgar Tongue (1785), in which lexicographer Francis Grose wrote "White feather, he has a white feather, he is a coward, an allusion to a game cock, where having a white feather, is a proof he is not of the ...
The "flaring" eagle feather bonnet is often made of golden eagle tail feathers connected to a buckskin or felt crown. There are slits at the base of the crown that allow the bonnet to have a "flaring" look. An unusual form of bonnet is the "fluttering feather" bonnet, with the feathers loosely attached to a felt or buckskin cap, hanging at the ...
Native American motifs are incorporated into the headdresses and feather designs of Mardi Gras Indian regalia. [p] The Mardi Gras Indians take inspiration from Native American resistance and their fight against white U.S. cavalry soldiers. [163] Some Mardi Gras Indians report that they call on the spirit of Sauk leader Black Hawk for peace and ...
The towns appointed their own leaders to represent the tribe to British, French, and (later) American authorities. They typically had both peace ("white") and war ("red") chiefs. The range of aboriginal titles were usually translated by the English as "chief," but the Cherokee called their headmen of towns and villages " Beloved Man ."
Animals figure significantly in Choctaw mythology, as they do in most Native American myth cycles. For example, in Choctaw history, solar eclipses were attributed to black squirrels, and maize was a gift from the birds. [9] Heloha (thunder) and Melatha (lightning) were responsible for the dramatic thunderstorms.
Some Native Americans believe that wearing eagle feathers is a great honor. They give these to boys upon maturity. The handling of feathers is considered crucial during the Eagle Dance. The feathers should not touch the ground, and if a feather drops, the tribal elder is the only one allowed to pick it up.
The primary non-Native source for academic information on Zuni fetishes is the Second Annual Report of the Bureau of Ethnology submitted in 1881 by Frank Hamilton Cushing and posthumously published as Zuni Fetishes in 1966, with several later reprints.
Most words of Native American/First Nations language origin are the common names for indigenous flora and fauna, or describe items of Native American or First Nations life and culture. Some few are names applied in honor of Native Americans or First Nations peoples or due to a vague similarity to the original object of the word.