Pas-ta'ai gets underway.
by Ernie Diaz
We’re sorry Taiwan. With China so vast and multifarious, we hardly ever get around to you. Besides, you’re so sensitive, so easy to rile up. Why, just look what happened when ex-VP Annette Lu claimed that Chinese people weren’t the original inhabitants of Taiwan; nor were the so-called aboriginals. A huge flap ensued, dusting off a tale of pygmies, curses, and ritual dances.
The borders of Miaoli and Hsinchu Counties, on the northwest coast of Taiwan, seem a lot further from Taipei than its actual 80km. This is a place of mountains and mist. And every two years, during the 10th lunar month’s full moon, it is a ritual ground centuries old. That’s when the native Saisiyat – a minority among Taiwan’s minorities, less than 5,000 strong – gather to observe Pas-ta’ai, the Ceremony of the Short People.
Whether you would participate or just watch, you must tie some silver grass on your arm, for the gods’ protection. A healthy swig of rice wine will put you in the same mood as most of the adult Saisiyat, dressed in elaborate red and white embroidered raiment. Hand-in-hand, forming a huge circle, they dance in and out, repeating the cadences of a shaman who holds responsibility for the ceremony’s success.
Success, in this case, is measured not in abundant harvest or other divine blessings, but in avoidance of bad luck, the omen of a people all but forgotten. Parts of the ceremony, the most vital contact with the spirit world, are conducted in secret only by Saisiyat elders and the shaman. This part takes place near the sacred caves, off-limits to all save those with the purest intentions, lest terrible consequences befall.
These caves were the home of the “Little Black People”, as they are still referred to by the Saisiyat and other native Taiwan tribes who remember them in legend and song. Chinese historians of the Three Kingdoms Period called them black dwarves. Broad-nosed, dark-skinned, with tightly-curled hair, they were “other”, to a degree far beyond the tiny differences which usually separate and make enemies of close-living indigenous tribes.
Nonetheless, these dark, diminutive people were friends, at least at first. According to the legend, they had been on the land long before the Saisiyat arrived. They taught the Saisiyat the secrets of agriculture. They shared their bounty, and the two tribes would celebrate together at harvest time.
But even dearest friends will fight, given enough time, and with different peoples enmity never needs long to rear its ugly head. The legend also holds that the Little Black People were fond of making free with Saisiyat women, flirting and making lewd advances. This provoked ire, but not wrath. That came with the rape of a Saisiyat princess and her handmaidens. The Saisiyat held their peace until the next harvest gathering. The Little Black People had to cross a long rope bridge over a ravine to go back to their caves. The Saisiyat cut the moorings of the bridge and plunged them to their deaths, all but two.
The two left Taiwan, heading east, but not before passing on their sacred songs, and pronouncing their ban: the Saisiyat must memorialize them biannually, keeping the Little Black People alive in spirit, lest their crops fail and they suffer the same fate as those they had slaughtered.
The legend does not bear much close scrutiny. How many Little Black People could have been on that bridge, after all? More likely an extended tribal war did for them. Some versions of the story hold that they had very few women, and that they took women from other tribes by necessity. But the Saisiyat ceremony of contrition is as unique as tribal warfare is commonplace.
The existence of such a strange tribe on Taiwan, however, is much better supported than the story of its extinction. Most Taiwanese today are descended from the Han Chinese, of course, and the two percent of the population known as aboriginal are Austronesian, linked by blood to similar peoples from East Timor to the Philippines to Polynesia.
The Little Black People, on the other hand, were most likely Negrito. Horribly un-PC name, that, but Al Sharpton hasn’t done anything about it yet, and after all, it does mean “little black person”. Today, there are still Negrito populations in the Andman Islands, Malaysia, Thailand, Indonesia, and the Philippines. They have the short stature, curly hair, and dark skin referred to by their Taiwanese neighbors, but otherwise are among the least-known of homo sapiens.
Out-of-Africa theorists place them in Asia as long as 50,000 years ago, ages before the aborigines got to Taiwan some 3,000 to 6,000 years ago. Such a great gap makes the Negritos’ exact origin and migratory route to Asia a matter of speculation, but bolsters the view of Taiwan’s Council of Aboriginal Affairs, which officially acknowledges the dark-skinned tribe, and which led to Annette Lu’s claim, as provocative as it was.
Regardless of scholarship to the kind or contrary, the Saisiyat will continue to hold their three-night chanting dance-athons during every other 10th month’s full moon. They will continue to make it a custom to avoid fighting during that time, in order to propitiate the spirits of those they wiped out. And as much as it is based on superstition, the ritual will continue to give them faith, as vital as the former is useless.
Dear “Friends,”
Homo Erectus did evolve (Multiregionalism) into Homo Sapiens Sapiens in several areas. After they migrated to North America, they evolved into the Homo Sapiens Sapiens known there as Kennewick Man (Person). Thereafter, some of them, who through the process of ethnogenesis, became Apache/Navaho, then migrated north and west to the Pacific coast (30,000 years ago – boats are an archaeological FACT!). Some of these Kennewick-Apache (Athabascan) settled in Northern Japan and their descendents are known today as Ainu. D.N.A. comparisons prove the validity of multiregionalism and the connection between the Ainu and Native Americans. Peking Man (Person = Homo Erectus) did evolve into Homo Sapiens Sapiens. Just read my paper (Tsih). You can do what ever you want with it. Thanks.
=========================================================
Ha’ashkee Goch’itaal = Angriness Dancing
(War Dance)
Tsih E’ile’hi = Stick Art (Jo Jutsu)
———————————————
“[The] philosophy of [tsih e'ile'hi = stick art (Jo-Jutsu)] is the ideal of
giving with adversity, to bend slightly and spring back stronger than before,
and to adapt oneself harmoniously to the ndaa’ = enemy’s movements without
striving or resisting. The hizhoohi = techniques (waza) of tsih e’ile’hi
emphasize not on power but in conservation of energy and moderation without
going to either extreme. That is why a true [ha'ashkee = warrior
(bu-jutsu-ka; bu = war - jutsu = art - ka = person) of tsih e'ile'hi] never
opposes force (which will create reaction) or gives way completely; a
[ha'ashkee = warrior (bujutsuka)] is simply pliable, as a spring. A
[ha'ashkee] seeks to merge harmoniously with the oncoming force of the [indaa'
= enemy]–to be the complement, and not the opposite of the indaa’ force.
[The] mind [of the ha'ashkee] is no longer distracted by the indaa’, “self,”
or formal hizhoohi = techniques (waza), etc. [A ha'ashkee has] made [the]
hizhoohi [of the] indaa’ the hizhoohi [of the ha'ashkee]; [The] task [of a
ha'ashkee] is simply to complete the other half of the “oneness,” and the
action [of the ha'ashkee] is that of Spontaneous Act which is according to the
circumstances without pre-arrangement. The training of mind and imagination,
imagination and Breath, Breath and energy, etc., are all gone. There is
nothing to “try” to do; everything simply flows (CHINESE GUNG FU: THE
PHILOSOPHICAL ART OF SELF DEFENSE, Bruce Lee, 2005, Ohara Publications, Inc.:
Santa Clarita, California, United States of America (U.S.A.), p. 6).” “…the
trained [ha'ashkee] thinks of nothing but his objective…This strategy is
termed the technique of a “single mind” or the strategy of “no mind, no
hizhoohi” – in essense only reaction, a conditioned reflex (SPECIAL
FORCES/RANGER – UDT/SEAL HAND-TO-HAND COMBAT/SPECIAL WEAPONS/SPECIAL TACTICS
SERIES: KNIFE FIGHTING, KNIFE THROWING FOR COMBAT, Michael D. Echanis, 2009,
Ohara, p. 40).” “It is true that the mental aspect in [tsih e'ile'hi] is the
desired end; however, in order to achieve this stage, technical skill of the
art has to come first (Lee, 2005, p. 7).”
The igod tsih = short stick (jo) is between 3 1/2 feet (or to the level of
the ha’ashkee solar plexus when stood vertically in front of the ha’ashkee) and
5 feet; usually 5 feet (JO: ART OF THE JAPANESE SHORT STAFF, Dave Lowry, 2005,
Ohara, p. 30). The average height of an adult Japanese male during the 1500s,
when igod tsih e’ile’hi = short stick art (jo jutsu) was developed, was 5
feet. The ndeez tsih = long stick (bo) is between 4 feet and 13 feet;
usually between 6 feet and 9 feet with 6 feet the standard (BO: KARATE WEAPON
OF SELF-DEFENSE, Fumio Demura, 2006, Ohara, Inc. p. 17 and KUNG FU DRAGON POLE,
William Cheung, 2005, Ohara). The difference between the igod tsih and the
ndeez tsih = long stick (bo) is how they are gripped. The igod tsih is
gripped with one hand at one end of it and the second hand about 6 inches to 1
foot away from the first hand, with the rest of the igod tsih sticking out
beyond the second hand (Lowry, 2005, p. 36). The ndeez tsih is gripped with
both hands “centered along the length of the bena’itseedi [weapon]” (Fumio,
2006, pp. 22 and 23). In other words, the ndeez tsih sticks out beyond both
hands.
The average height of a Ndee (Apache) man during the 1800s was roughlyl 5 1/2
feet (5 feet and 6 1/2 inches to be exact) and a woman was 5 feet (GERONIMO:
HIS OWN STORY, edited by S. M. Barrett and newly edited with an Introduction
and Notes by Frederick W. Turner III, 1970, E. P. Dutton and Company: New York
(N.Y.), New York (N.Y.), U.S.A., p. 31). The length of Ndee (Apache) lances
varied greatly. Some were 4 1/2 feet (WESTERN APACHE RAIDING AND WARFARE FROM
THE NOTES OF GRENVILLE GOODWIN, edited by Kieth H. Basso with the assistance of
E. W. Jernigan and W. B. Kessel, 1993, The University of Arizona Press:
Tucson, Arizona, U.S.A., p. 235), 6 feet (2 yards; Basso, 1993, p. 236), 8 or 9
feet (Basso, 1993, p. 234), 8 to 10 feet (Basso, 1993, p. 236), averaging 7
feet, and as long as 12 feet (APACHES: A HISTORY AND CULTURE PORTRAIT, James
L. Haley, 1981, Doubleday and Company, Inc., Garden City New York, U.S.A., p.
113). “The Lipan’s instruments of war included bows and arrows, lances which
may have been as long as ten feet or more and required two hands to throw),
pikes, spears, war clubs, slings, hatchets, knives, and sticks.” (THE LIPAN
APACHES: PEOPLE OF WIND AND LIGHTNING, Thomas A. Britten, University of New
Mexico Press: Albuquerque, New Mexico (N.M.), U.S.A., p. 13) “The lance was
15 feet long…” (THE APACHE INDIANS, Frank C. Lockwood, 1987, University of
Nebraska Press: Lincoln, Nebraska (NE), U.S.A., p. 59 and APACHE VOICES:
THEIR STORIES OF SURVIVAL AS TOLD TO EVE BALL, Sherry Robinson, 2000,
Uiversity of New Mexico Press: Albuquerque, N.M., U.S.A., p. 188). Therefore,
Ndee Ha’ashkee Goch’itaal = Apache Angriness Dancing includes Ndeez Tsih
E’ile’hi as well as Igod Tsih E’ile’hi.
“The way they fought with spears was to hold them in their hands all the time
and fence with them. They did not throw them. If you threw them then you were
lost and had no spear (Basso, 1993, p. 236).” “All the men carry their spears,
or bows and arrows, or shields, etc. When they start the first song everyone
listens carefully. In the song they will call the name of one of those head
men and say, for instance, “You are a brave man. Let’s see you come out before
these people and show them how you can do.” Then that leader will step out and
all his men will follow him and they will dance. Those with spears will
pretend to lance…(Basso, 1993, p. 248).” “Many of the women delight to
participate in predatory excursions, urging on the men, and actually taking
part in conflicts. They ride like centaurs and handle their rifles with deadly
skill…In the estimate made, no account is taken of the fighting women, who
are numerous, well trained, and desparate, often exhibiting more real courage
than the men (LIFE AMONG THE APACHES, John C. Cremony, 1983, University of
Nebraska Press, p. 142).” Please keep in mind that concepts like “more,”
“better,” “real,” male warriors, female warriors, etc., and body counts (the
number of dead enemies after a battle) are Post-Conquest (European) ways of
thinking. “Taking no account of the fighting women” and honouring all equally,
not just the warriors, for defending their people from genocide in a war of
annihilation, is a Native American, Asian, and Human way of thinking.
“[Nant'an = Chief] Capotcari was the name of the Ndee leader. He was a
bold, capable wight and, withal, an insolent one. In the parley that
took place after [Nant'an] Coro [the most redoubtable fighter of the
Pima nation] arrived on the scene [Rancheria Santa Cruz (where
Fairbanks, Arizona, is now located) Nant'an] Capotcari made fun of Coro
and his band, calling them women, and declaring that the Spaniards,
with whom they were allied, were poltroons. He said he had killed many
Pimas and Spaniards, and dared [Nant'an] Coro, instead of fighting a
general battle, to match 10 Pimas against 10 of his party and fight it
out in this way. Nothing daunted, [Nant'an] Coro accepted his proposal
and picked 10 brave Pimas to meet [Nant'an] Capotcari’s ten. [Nant'an]
Capotcari, as daring as he was abusive and boastful, led his band in
person [Ndee leaders are famous for actually leading in battle]. The
Ndee were very effective in offensive warfare, with spears and bows and
arrows, but they were not so good at warding off the missiles of their
foes. The Pimas were good in both defensive and offensive battle.
Very soon nine of the Ndee were either killed or out of the fighting;
so [Nant'an] Capotcari was left to bear the brunt of the fight. He was so
skillful that he could catch with his hand the arrows that were launched
at him. But when the antagonist who had engaged him saw this, he rushed
upon him, threw him to the ground, and pounded him to death with a stone.”
“It was a great victory, indeed, for the Pimas. Perhaps never before
had the Ndee suffered a defeat so impressive.”
(Lockwood, 1987, pp. 14 and 15)
“…we fought mainly with spears, bows, and arrows. At first I had a
spear, a bow, and a few arrows; but in a short time my spear and all
my arrows were gone…It was necessary during this fight for many of
the warriors to leave their horses and escape on foot.”
“About ten days later…attacked our new camp at sunrise. The fight
lasted all day, but our arrows and spears were all gone before [10:00
a.m.], and for the remainder of the day we had only rocks and clubs
with which to fight. We could do little damage with these weapons…”
(Turner, 1970, p. 128)
A spear is thrown and a lance is held. Don’t throw away your stick (tsih).
“The shaft of the spear [lance] was usually painted: the upper half to the
point was usually painted blue, or black if they had no blue; the lower half,
butt end, was usually painted red, or sometimes left plain. Right at the point
end of the handle were tied two eagle feathers (Basso, 1993, p. 236).” “The
half of the handle from the middle to the point we coated with pitch and then
rubbed black charcoal paint on it to make it all black. Around the head of the
spear [lance] – only when we went to nagondzoog = war (bu) with it – we tied
a piece of red cloth (Basso, 1993, p. 237).” “Western Ndee lances were usually
plain or simply decorated with blue paint along the upper shaft and red along
the lower, with perhaps one or two eagle feathers at the base of the point.
Mescalero and Jicarilla lances, even when the same size as the Western, were
much more conspiciously decorated and sometimes beaded…they might…be tufted
with an enemy scalp (Haley, 1981, p. 113).”
Proper Attire
————-
“Although training with the [tsih] may be done in any comfortable, loose
fitting clothes, proper attire goes a long way in establishing a correct
spirit and attitude about the [e'ile'hi] (Lowry, 2005, p. 32).”
Both women and men can wear loincloths. Mohave women and men also wore
loincloths (AMERICAN INDIANS OF THE SOUTHWEST, Bertha P. Dutton, 1983,
University of New Mexico Press, p. 169).
“The costume worn by the men he described as being a gee string, moccasins with
rawhide soles and buckskin uppers which came as far as the knee, and a headband
of buckskin painted red.”
“In cold weather a shirt, or jacket with sleeves, on which they leave the hair,
tanning the inside only, is worn.”
“There were two girls dressed only in gee-strings and a boy with no clothes at
all.”
“Even though at a cold time of year, this old woman was wearing only a gee
string, a sort of small buckskin cape about her shoulders, and a good pair of
high moccasins.”
(THE APACHE DIARIES: A FATHER-SON JOURNEY, Grenville Goodwin and Neil Goodwin,
2000, University of Nebraska Press, pp. 39, 94, and 125).
“Elijah Hicks, a Cherokee delegate to a large gathering of Indians for treaty
discussions in 1846, commented that Lipan women dressed in buckskin capes…”
(Britten, 2009, p. 3).
Loincloths are of any solid colour with no designs. They usually extend to
ankles in back and to knees in front; the same as the Mohave. The Mohave
woman’s dress also hung to ankles in back and to knees in front. (Dutton,
1983, p. 169). An ankle-length back part makes sitting on sandy desert ground
much more comfortable. The Lipan Ndee loincloth hung to ankles in front
(Britten, 2009, p. 225). The rear flap of the loincloth can be drawn between
the legs to the front and tucked into the belt around the waist (that holds up
the loincloth) along with the front flap (APACHES MOTHERS AND DAUGHTERS: FOUR
GENERATIONS OF A FAMILY, Ruth McDonald Boyer and Narcissus Duffy Gayton, 1992,
University of Oklahoma Press: Norman, Oklahoma (OK), U.S.A., pp. 34 and 43).
The length of a loincloth is determined by adding 6 inches to one’s height.
So, a loincloth for someone 6 feet (72 inches) tall would be 6 1/2 feet (78
inches) long. The width would be the same as the circumference of the wearer’s
waist. So, someone with a 3 foot (36 inches) waist would have a 3 foot wide
loincloth. When worn, it is twisted once in the middle length-wise
with the twist worn between the person’s legs. The shorter flap hangs down
over the belt in front for 22 inches. The longer flap hangs down over the belt
in back for 27 inches. 1 1/2 inch long belt loops can be added. 4 loops in
front and 5 in back (with one of the five in the middle of the others; two
loops in front and back are next to the edges). This leaves 26 inches between
the front set of loops and the back set. Because the loincloth is twisted once
between the person’s legs when worn, one set of loops (the front, for example)
would be on one side of the loincloth and the other set (the back) would be on
the other side, when it is laid flat.
Loincloth for wearer
6 feet in height
——————–
+———+ ^
| ^ | |
| 22 inch | |
| | | |
| v | |
x x x x | <– four 1 1/2 inch long belt loops
| ^ | | in front
| | | |
| | | |
| | | |
| 26 inch | 6 1/2 feet <– twisted here in middle between legs
| | | (78 inches)
| | | long
| | | |
| v | |
x x x x x | <– five 1 1/2 inch long belt loops
| ^ | | in back on other side of fabric
| | | | when loincloth is laid flat
| | | |
| 27 inch | |
| | | |
| | | |
| v | |
+———+ v
| |
||
|(36 inch)|
| wide |
Both women and men can wear knee-length skirts that are loose fitting,
untailored (without sewn pleats), and solid coloured with traditional Ndee
designs . There can be decorative fringe at the hemline and other traditional
places. The Gaan Bits’id Tiye = Purple Crown Holy-People or Gaande’yu =
Purple Holy-People are some of the Bik’ehgo’ihi’nan = Gods who are called:
Ja-ja-deh or Jaade = Pronghorn Antelopes (American) and/or European Antelopes
(see Homo-Erectus, below) and wear skirts. Male Ndee represent them during
ceremonies (Boyer and Gayton, 1992, pp. 43, 80 and 223, THE MESCALERO APACHES,
2nd edition, C. L. Sonnichsen, 1982, University of Oklahoma Press: OK, U.S.A.,
p. 94, and Haley, 1981, pp. 46-47).
Untailored shirts are put on by pulling them over the head, are of any solid
colour, and with traditional designs. There can be decorative fringe over the
shoulders and at the wrists (Haley, 1981, p. 94-95, INDEH, AN APACHE ODYSSEY,
Eve Ball with Nora Henn and Lynda Sanchez, 1980, Brigham Young University
Press: Provo, Utah, U.S.A., frontispiece and pp. 1, 212, 226, and 247, and
Boyer and Gayton, 1992, p. 43). “The [holy] shirt was an artistically
ornamented shirt of buckskin. The decorations were symbolic of the sun, the
moon, the stars, hail, rain, lightening, rainbow, and clouds, among elemental
objects, and of the snake, the centipede, and the tarantula among animals. The
[holy] shirt also possessed the magical quality of providing security for the
ha’ashkee against the arrows and bullets of [their] foe.” (Lockwood, 1987, p.
65) They hang to about mid-thigh (THE APACHE FRONTIER: JACOBO UGARTE AND
SPANISH-INDIAN RELATIONS IN NORTHERN SPAIN, 1769-1791, Max L. Moorhead, 1976,
University of Oklahoma Press, p. 242) and can also be sleeveless.
A belt can be worn around the shirt and is used to carry pouches of food and
ammunition, water bottles, knives, etc (Boyer and Gayton, 1992, pp. 43 and 90).
Of course, the belt can be worn without any equipment attached. It signifies
nothing beyond its utilitarian function (Lowry, 2005, p. 32).
The fabric for the clothing can be any fabric that is commonly used for
clothing; such as: linen, synthetics, cotton, wool, and blends of these
fibres, as well as buck-skin.
Traditionally, men and women wore virtually the same clothes. The cape may be
the only thing worn by women only. Both men and women should wear garments on
their upper bodies as well as their lower bodies while practicing, so that they
aren’t distracted by modern Post Conquest European prejudices.
——————————————————————————-
* The title Ha’ashkee in Spanish is spelled: Jasquie.
“It is customary among most of the groups, especially
among the Mimbreno and Gilano [Apaches] to prefix the
the title Jasquie to one who has made himself known
for his daring and gallantry, which is the meaning of
the aforementioned word” (VIEWS FROM THE APACHE FRONTIER:
REPORT ON THE NORTHERN PROVINCES OF NEW SPAIN, BY JOSE
CORTES, LIEUTENANT IN THE ROYAL CORPS OF ENGINEERS, 1799,
Elizabeth A. H. John, editor and John Wheat, translator,
1989, University of Oklahoma Press)
“…individuals who are `enraged’ (hashkee) are also
irrational or `crazy’ (bini’edih). In this condition,
it is said, they “forget who they are” and become
oblivious to what they say and do. Concomitantly, they
lose all concern for the consequences of their actions
on other people. In a word, they are dangerous.”
“Said one consultant,”
“When people get mad, they get crazy. Then they start
yelling and saying bad things. Some say they are going
to kill somebody for what he has done. Some keep it up
that way for a long time, maybe walk from camp to camp,
real angry, yelling, crazy like that. They keep it up
for a long time, some do.”
“People like that don’t know what they are saying, so
you can’t tell about them…He will be crazy, and he
could try to kill you.”
“Another Apache said, “When someone gets mad at you and
starts yelling…he may just get worse and try to hurt
you.”
(WESTERN APACHE LANGUAGE AND CULTURE: ESSAYS IN
LINGUISTIC ANTHROPOLOGY, Keith H. Basso, 1990, The
University of Arizona Press, pp. 88-90)
The Ndee nation is divided into Eastern and Western. The
Western has a tribe named Tonto. Tonto is Spanish for “Fool,
Stupid, Silly, Dolt, Dumb, Clown, Mischievous, Restless, and
Idiot.” The Spanish spelling of the Apache/Navajo name for
the Tontos is “Vinniettinen-ne.” This is:
Spanish
Navajo Apache English
——- —— ——-
Vinni Bini’ Brain; the Spanish used
Navajo interpreters
(Moorhead, 1976, pp. 177,
180, 182) from the
Canoncito band (Ana Dine
= Enemy Navajo) – V and
B are equivalent (DINE:
A HISTORY OF THE NAVAJOS,
Peter Iverson, 2002,
University of New Mexico
Press, pp. 18 and 29)
etti edih dead/missing
nen-ne nnee people/Apache
ndee people/Apache
dine people/Apache
dene people/Apache
Vinniettinen-ne
Bi-ne-e-dine
Brain-Dead-People
Brainless-People
People Missing Brains
People-Without-Brains
Bini’adih He-is-insane
Bini’edih He-is-crazy
The Tontos in 1791 are the Western Apaches of today and
include Tontos, San Carlos, White Mountains, Cibique, Fort
Apache, Coyotero, Mohave-Apache, and Yavapai-Apache. Tonto,
Ha’ashkee, and Warrior are equivalent.
The following instructions are of the form:
Ndee = English (Japanese) p. in Lowry, 2005
For example:
Nayitihgo or Honta = Grips (Nigiri) p. 36
The Apache and Japanese languages are related. Some of the parts of the
languages are the same and may have come from Paleo-Siberian:
Paleo-Siberian
————– Altaic
| ——
Dene-Yeniseian |
—————————–
| |
Na-Dene Tungusic
——- ——–
| |
Athabaskan Korean
———- ——
| |
Ndee Japanese
—- ——–
Traditional Ndee wisdom is that the Ndee originated on the land in
America which they were on when the Europeans first met them. Another
tradition is that the Ndee would not have traveled from Asia to America
because they wouldn’t migrate into the sun (the east). Today, we’re all
members of only one species (Homo Sapiens Sapiens) that evolved about
200,000 years ago from the species known as Homo Erectus (THE RANDOM
HOUSE ENCYCLOPEDIA, James Mitchell, Editor in Chief, 1977, Random House,
Inc.: N.Y., N.Y., U.S.A., pp. 650-653). Homo Erectus lived from
1,900,000 years ago until 18,000 years ago (“Kennewick Man, Part 2: What
is a Caucasoid?, K. Krist Hirst, downloaded from the World Wide Web
(W.W.W.) on Monday 21 May 2012)
http://archaeology.about.com/od/kennewickman/a/caucasoid.htm
about 182,000 years after Homo Sapiens had evolved from them. From
1,900,00 years ago until 18,000 years ago, there were four glacial
stages that would have allowed Homo Erectus to cross a land bridge from
Asia into America AND BACK:
1. Gunz/Nebraskan Glacial Stage 1,000,000 to 900,000 years ago
2. Mindel/Kansan Glacial Stage 750,000 to 675,000 years ago
3. Riss/Illinoian Glacial Stage 375,000 to 275,000 years ago
4. Wurm-Wurm IV/Wisconsin-Mankato 36,500 to 7,000 years ago
After Homo Erectus evolved into Homo Sapiens Sapiens in the Americas, by
the process known as Multiregionalism, Multiple Origins, Regional
Continuity, Gradualism, and/or Polycentrism – that is, various
populations of Homo Sapiens evolved at different rates according to
environmental and genetic circumstances, which also occurred in the Old
World – the Southern Athabaskans coalesced with other groups on the
southern Plains in the northern Texas Panhandle to become the Ndee nation
by the processes known as ethnogenesis and cultural reinvention (Britten,
2009, pp. 46 and 47). Later, during the last glacial stage some of the
Ndee almost certainly emigrated north and then into Siberia, Korea, and
Japan along the Pacific coast. This explains the similarities in
language of the Japanese and Ndee, in the D.N.A. of the Japanese Ainu and
the American Kennewick Man (First Man = Altse Hastiin, First Woman =
Altse Asdzaa, and First People = Altse Dine, Iverson, 2002, p. 8), and
the forked-stick hogan.
“The Lipan’s distant ancestors, whom anthropologists believe constituted
one branch of a much larger language family known as the Na-Dene family
(or phylum), traversed the Bering Strait at some point between 7,000 and
5,000 B.C. (B.P.: Before Present Era) and settled over a broad area in
subartic Alaska and northwestern Canada (Britten, 2009, p. 34).”
It’s just as likely that these “ancestors” were already Ndee by this time
and some of them migrated in the other direction. None of the oldest
remains of the Paleo-Indian tradition, such as Clovis and\or Folsom
materials, are found in the Old World. Pre-Clovis may be the Joman
culture of the Japanese Ainu and have originated with the Ndee in
America. The forked-stick hogan, similarities in language, and D.N.A.
matches are the only shared traits that are unique between the Asians
and Ndee (Dutton, 1983, pp. 69 and 105).
Homo Erectus lived in leantos using the vertical sides of hills, for
example. The A-frame buildings of the Gileno Ndee drawn by George Catlin
in 1856 (GERONIMO: THE MAN, HIS TIME, HIS PLACE, Angie Debo, 1976,
University of Oklahoma Press, p. 15) seem to be an adaptation by Homo
Erectus for bands living in areas that were flat or who were nomadic.
The wheel-spoke pattern forked-stick hogans and the other types are “the
architecture of ancestral hunters and gatherers becoming farmers” – “”a
“fusion of two cultural traditions” [Navajo and Pueblo = Homo Sapiens
Sapiens] (Iverson, 2002, pp. 20 and 21).” The hogans common to the
Asians and Ndee are probably the A-frame type.
Other traits, such as the use of fire and untailored clothing such as
skirts, aprons, capes, serapes (blankets worn as clothing), loincloths,
ponchos, sleeveless shirts, and vests (the last three put on over the
head) were worn by Homo Erectus world wide and don’t indicate a unique
Asian and Ndee tie. Homo Sapiens Sapiens wore and still wear tailored
clothing, such as shirts, jackets with sleeves, and leggings (chaps), as
well as untailored clothing such as the Roman toga (until relatively
recently), the Scottish Belted Plaid (Feile Mor = Wrap, Great), the
Scottish Kilt (Feile Beag), and of course, skirts, loincloths, etc.
Pants (trousers) were invented by Eurasian horse riders relatively
recently. Tailored clothing is considered to be one of the evolutionary
advantages that Homo Sapiens Sapiens had over Homo Erectus. Tailored
clothing existed in early Asia. But, that doesn’t demonstrate that Homo
Sapiens Sapiens originated in the Old World and then migrated to an
America devoid of modern people (Homo Sapiens Sapiens = Ndee) rather
than Ndee originating in America and migrating to Asia. Equivalent
“examples” showing that “Out of America” is possible are:
“Shortly after Homo evolved in Africa, some species ventured to
temperate biomes in Eurasia and then to subtropical and
tropical biomes in South and Southeast Asia. Subsequently
there was a migration back to Africa, perhaps as early as
[1,800,000 - 900,000 years ago].”
“There appear to have been successive migrations of hominid
species out of Africa, with evolution of new species in Eurasia
and occassional migrations back into Africa.”
(THE NEW ENCYCLOPAEDIA BRITANNICA, 15th edition, Encyclopaedia
Britannica, Inc.: Chicago, Illinois, U.S.A., macropaedia, v.
18, pp. 819 and 823)
The average height of Homo Erectus was 6 feet. The Japanese and other
pygmoids such as the African San (Bushmen, !Kung, and G/wi) and the
related Khoikhoin (Hottentots) and Bantu are about 5 feet tall. Pygmies,
such as the African Pygmy nations: Babinga, Batswa (Tswa), Batwa (Twa),
Bambuti (Mbuti), and Kalahari; and the Asian Negrito nations: Aeta, Ati,
Agta, Adamanese, Semang, Orang Asli (Original People)Mani, are about
4 1/2 feet tall. The average weight of a male Homo Erectus was 145
pounds (lbs.) and a female was 123 lbs. The average weight of a male
Homo Sapiens Sapiens is 128 lbs. and a female is 108 lbs.
At the time Homo Sapiens were evolving from Homo Erectus and living
alongside each other, for around 160,000 years, the members of the
different populations would have also inter-married with their neighbors
(biogenesis). The great physical diversity among Modern People can only
be explained by Multiregionalism which also took place in the Americas.
Only beginning with the Conquest of the Americas by Europeans did almost
complete racial and\or ethnic segregation, slavery, and genocide come
into existence. It had to do with “the love of money,” a part of Western
“civilization” from the beginning.
The following chart is just as likely as the one above:
Ndee
—-
|
Athabaskan
———-
|
Na-Dene
——-
|
Dene-Yeniseian Altaic
————– ——
| |
—————————–
|
Tungusic
——–
|
Korean
——
|
Japanese
——–
I hope I’ve demonstrated a connection between the Ndee and Japanese (at least
the Ainu, if the Tokyo Apache Reservation is never found) and the legitimacy
of including some Japanese martial art traditions within Ndee culture.
I. Nayitihgo or Honta = Grips (Nigiri) p. 36
Nayiti- = Nigi- (t and g are close); -go = -gi-
Honta = Honte, Hon-te, or Hon Te; -ta = -te (Te
means hand and hands are used to grip)
B. Da’andii Bigan Nayitihgo = Basic (True or Fundamental (Hon)) Hand
(Te) Grip (Nigiri) pp. 36 and 74
or
Hon-te Nigiri or Honte Nigiri
Da’andii Bigan Honta Da’an- = Hon (d and h are close); -dii
= -te (d and t are very close);
Da’andii = Honte
Honta = Honte
People grip with their hands. These
words are related.
L. Yik’izhi’ Bigan Nayitihgo = Reverse Hand Grip (Gyaku Te Nigiri) pp.
37 and 74
or
or
Yik’izhi’ Bigan Honta Gyaku-te Nigiri or Gyakute Nigiri
yik- = Gyak-; -i- = -u
F. Naki Ilta’ Nagoilnaa’ Nanayidisgeed Nayitihgo
= Two Different Methods Combination Grip
(Ketsugo Nigiri) p. 37
or -ki Ilt- = Ket-; -go = -go
Naki Ilta’ Nagoilnaa’ Nanayidisgeed Honta
II. Dahszii = Stance (Dachi or Dai) p. 40
Dahszii = Dachi
Ilni’yu Binii’ Dahszii = Half Facing Stance (Han Mi Dachi) p. 40
or
Han-mi Dachi or Hanmi Dachi
Bi- = Mi (b and m are very close)
or or
Taagi Dahszii Triangular Stance (Sankaku Dai) p. 40
III. Nagoz’aa = Postures (Kamae) p. 41
“Pay particular attention to the Nagoz’aa = Postures (Kamae). They are
the result of experimentation, frequently conducted on the ultimate
testing ground – the battlefield. The way we hold the igod tsih in a
particular Nagoz’aa is the most effective way of holding it, period.
Those masters who created these Nagoz’aa did so at the risk of their
lives and until or unless you have done the same sort of experimenting,
stick with the traditional nagoilnaa’ [or hizhoohi = methods (waza)]
(Lowry, 2005, p. 35).”
The Ndee fought with spears and lances for hundreds of years. The
stances, postures, methods, and techiques that didn’t work would have
disappeared with the Ndee ha’ashkee who were killed using them on the
battlefield. Therefore, the techniques, etc. that worked would have been
used by both the Ndee and Japanese and\or Koreans. But, more than mere
coincidence or parallel development, many of the words used by the Ndee
and Japanese (and probably the Koreans) in Tsih E’ile’hi are the same;
because there’s a proven connection between the languages, societies,
cultures, and customs. Because of the connections between the Ndee and
Asians, if the Ndee had recorded their Tsih E’ile’hi the similarities
would be shown to be too many to be just pure chance. So, Japanese
Jo-Jutsu and Bo-Jutsu are a part of the heritage of Ndee Tsih E’ile’hi
Ha’ashkee Goch’itaal.
Yet, Ndee Tsih E’ile’hi Ha’ashkee Goch’itaal is not for Ndee or Asians
only. Both Bruce Lee and his master in Wing Chung Kung Fu fought for the
right to teach Europeans this martial art. Of course, Dave Lowry also
demonstrates that the martial arts are for everybody. Without a doubt,
all Native American traditions are part of every American’s heritage.
The connections between Ndee and Asians show that even though the Ndee
didn’t record their Tsih E’ile’hi it has not been lost.
B. Ildi’ Nagoz’aa = Middle Level Posture (Chudan Kamae) pp. 41 and 74
L. Hadag Nagoz’aa = Upper Level Posture (Jodan Kamae) p. 42
F. Bide’ Hagon Nagoz’aa = Rear Angle Posture (Waki Kamae) pp. 43 and 78
IV. Yinltlish Nagoilnaa’ = Striking Methods (Uchi Kata) or Striking
Techniques. Kata means method and/or technique)
pp. 49, 190, and 191
or or
Yinltlish Hizhoohi Striking Techniques (Uchi Waza)
-oo- = U-; hi = chi; -oohi = Uchi; Hizhoohi = It
shakes or moves (Waza) – in other words, a
Strike is a Technique; a stick in and of itself,
just laying there, is not a technique, but,
striking with a stick is a Technique.
Therefore, Hizhoohi and Uchi are variations of
the same word and came to mean Technique and
Strike.
“…It is possible to strike with the igod tsih in the six basic methods
of cutting with the hal = sword: 1. Bidah (Bitsit’a') = Front
(Overhead) (Shomen (Otoshi)); Bidah Yinltlish = Front Strike (Shomen
Uchi) or Bitsit’a’ Yinltlish = Overhead Strike (Otoshi Uchi), 2. Ishgane
= Left (Hidari); Hagodn’ Aagee = At An Oblique Angle or Diagonal
(Naname); Ishgane Hagodn’ Aagee Yinltlish = Left Diagonal Strike (Hidari
Naname Uchi), 3. Dehe’naa = Right (Migi); Dehe’naa Hagodn’ Aagee
Yinltlish = Right Diagonal Strike (Migi Naname Uchi), 4. Ishgane
Zhineego = Left Side (Hidari Yoku) and 5. Dehe’naa Zhineego = Right
Side (Migi Yoku), and 6. Yits’i'itsih = Thrust (Tsuki). In addition,
the igod tsih can be used to Nagolshoh = Sweep (Barai or Harai) or
Yinltlish from aagee = angles (naname) that go from low to high or high
to low, largely because of the freedom you have in lengthening,
shortening, or reversing your Nayitihgo (or Honta) on the bena’itseedi =
weapon (Lowry, 2005, p. 49).”
B. Dahszii Yinltlish = Standing Strikes (Dachi Uchi)
1. Bidah Dahszii Yinltlish = Front Standing Strike
(Shomen Dachi Uchi) pp. 50 and 74
2. Hagodn’ Aagee Dahszii Yinltlish
= At An Oblique Angle (Diagonal) Standing
Strike (Naname Dachi Uchi) pp. 52 and 78
3. Hayaa Dahszii Yinltlish = Lower Level Standing Strike (Gedan
Dachi Uchi) pp. 56 and 78
or or
Hayaa Dahszii Nagolshoh Lower Level Standing Sweep (Gedan
Dachi Barai or Gedan Dachi Harai) pp.
56 and 78
4. Haghahgo Dahszii Yinltlish = Rising Standing Strike (Age Dachi
Uchi) pp. 58 and 76
-agho- = Age
L. Ildi’yu Dahszii (Hishzhiizh) Yinltlish
= To Half Standing (To Kneeling)
Strikes (Han Dachi Uchi) p. 60
1. Hogodn’ Aagee Yinltlish Ildi’yu Dahszii
= Diagonal Strike to Half Standing
(Naname Uchi Uchi Han Dachi) p. 60
or
Hogodn’ Aagee Yinltlish Hishzhiizh = Diagonal Strike to Kneeling
(Naname Uchi Han Dachi)
2. Haghahago Yinltlish Ildi’yu Dahszii
= Rising Strike to Half Standing
(Age Uchi Han Dachi) p. 64
or
Haghahago Yinltlish Hishzhiizh = Rising Strike to Kneeling
(Age Uchi Han Dachi)
V. Yits’i'itsih = Thrusts (Tsuki) p. 66
B. Da’andii Bigan Yits’i'itsih = Basic Hand Thrust (Hon Te Tsuki)
pp. 66 and 80
L. Yik’izhi Bigan Yits’i'itsih = Reverse Hand Thrust (Gyaku Te
Tsuki) p. 68
F. Bide’ Yits’i'itsih = Rear Thrust (Ushiro Tsuki) pp. 70
and 74
“There are five “deadly” nerves and these five are important “only if you
strike them correctly.” The five points or nerve centres given here, if
struck with the correct method and with enough speed, could be fatal…
Nagoilnaa’ or = Methods (Kata) or
Nerve Centres Hizhoohi = Techniques (Waza)
————- ———————————————
1. Between the eyes Da’andii Bigan = Basic Hand Thrust
Yits’i'itsih (Hon Te Tsuki)
Yik’izhi Bigan = Reverse Hand Thrust
Yits’i'itsih (Gyaku Te Tsuki)
2. The temples Hagodn’ Aagee Dahszii = At An Oblique Angle
Yinltlish (Diagonal) Standing
Strike (Naname
Dachi Uchi)
3. The Adam’s apple Da’andii Bigan = Basic Hand Thrust
Yits’i'itsih (Hon Te Tsuki)
Yik’izhi Bigan = Reverse Hand Thrust
Yits’i'itsih (Gyaku Te Tsuki)
4. The solar plexus Da’andii Bigan = Basic Hand Thrust
Yits’i'itsih Hon Te Tsuki)
Yik’izhi Bigan = Reverse Hand Thrust
Yits’i'itsih (Gyaku Te Tsuki)
Bide’ Yits’i'itsih = Rear Thrust (Ushiro
Tsuki)
5. The top of the
spinal column Da’andii Bigan = Basic Hand Thrust
Yits’i'itsih Hon Te Tsuki)
Yik’izhi Bigan = Reverse Hand Thrust
Yits’i'itsih (Gyaku Te Tsuki)
“On the body, there five “very dangerous” points for which almost any
strike will be effective. A solid blow to any of these nerve centers is
effective in causing disabling pain to a ndaa’. They will not, however,
under normal circumstances, produce fatality (as striking the five deadly
nerves will). The five very dangerous nerves are…
Nagoilnaa’ or = Methods (Kata) or
Nerve Centres Hizhoohi = Techniques (Waza)
————- ———————————————-
1. The carotid Hagodn’ Aagee = At An Oblique Angle
arteries Dahszii Yinltlish (Diagonal) Standing
Strike (Naname
Dachi Uchi)
2. The kidneys Hogodn’ Aagee Yinltlish = Diagonal Strike to
Ildi’yu Dahszii Half Standing
(Naname Uchi Han
Dachi)
or or
Hogodn’ Aagee = Diagonal Strike
Yinltlish Hishzhiizh to Kneeling
(Naname Uchi Han
Dachi)
or or
Hayaa Dahszii Yinltlish = Lower Level
Standing Strike
(Gedan Dachi Uchi)
3. The groin Haghahgo Dahszii = Rising Standing
Yinltlish Strike (Age Dachi
Uchi)
Haghahago Yinltlish = Rising Strike to
Ildi’yu Dahszii Half Standing (Age
Uchi Han Dachi)
or or
Haghahago Yinltlish = Rising Strike to
Hishzhiizh Kneeling (Age Uchi
Han Dachi)
4. The spine Da’andii Bigan = Basic Hand Thrust
Yits’i'itsih (Hon Te Tsuke)
Yik’izhi Bigan = Reverse Hand
Yits’i'itsih Thrust (Gyaku Te
Tsuki)
Bide’ Yits’i'itsih = Rear Thrust
(Ushiro Tsuki)
5. The coccyx Haghahgo Dahszii = Rising Standing
Yinltlish Strike (Age Dachi
Uchi)
Haghahago Yinltlish = Rising Strike to
Ildi’yu Dahszii Half Standing (Age
Uchi Han Dachi)
or or
Haghahago Yinltlish = Rising Strike to
Hishzhiizh Kneeling (Age
Uchi Han Dachi)
“During your training and practice of the hizhoohi…be aware of the
different striking points. You should know them and look for them when
you are executing a hizhoohi. Developing an eye for these points will
make your bena’itseedi much more effective. Regardless of the style or
system, knowing “what” to hit and “how” to hit it produces the essential
knowledge of the true [ha'ashkee.]” (CHAMPIONSHIP KENPO, Steve Sanders
and Donnie Williams, written and compiled by Nigel Binns, 2003, Ohara,
pp. 44, 48, and 49)
VI. Nanayidisgeed Hizhoohi = Combination Techniques (Renwaku Waza) p. 73
“In classical nagondzoog = combat, the ha’ashkee was educated to
consider every hizhoohi complete unto itself, sufficient to accomplish
the purposes of the ha’ashkee. Naturally, the ha’ashkee practiced
Nanayidisgeed Hizhoohi = Multiple Techniques or Renwaku Waza but the
ha’ashkee treated each of them in the sequence as lethal. It must be
assumed…that there will be no second chance. The initial action must
be delivered with complete resolve. It should never be blended in with a
succeeding hizhoohi.”
“Because of the great versatility of the igod tsih, [the Nanayidisgeed
Hizhoohi] are nearly endless in number and with practice the [ha'ashkee]
should be able to link together any number of the da’andii =
fundamentals (kihon) in varying order, making all of them in a steady and
effective flow.”
(Lowry, 2005, p. 73)
The da’andii = fundamentals (kihon) are the individual strikes, sweeps,
and thrusts such as: Bidah Dahszii Yinltlish.
B. Bidah Dahszii Yinltlish and Bide’ Dahszii Yits’i'itsih
= Front Standing Strike – Rear Standing Thrust
(Shomen Dachi Uchi – Ushiro Dachi Tsuki) p. 74
L. Haghahgo Dahszii Yinltlish and Bidah Dahszii Yinltlish
= Rising Standing Strike – Front Standing Strike
(Age Dachi Uchi – Shomen Dachi Uchi) p. 76
F. Hayaa Dahszii Nagolshoh and Hagodn’ Aagee Dahszii Yinltlish
= Lower Level Standing Sweep – Diagonal
Standing Strike (Gedan Dachi Barai or Gedan
Dachi Harai – Naname Dachi Uchi) p. 78
or
Hayaa Dahszii Yinltlish and Hagodn’ Aagee Dahszii Yinltlish
= Lower Level Standing Strike – Diagonal
Standing Strike (Gedan Dachi Uchi) p. 78
VII. Tsebii Ha’agot’i’ Yinltlish = Eight Directions Striking (Happo Uchi)
p. 80
“In actual hand-to-hand nagondzoog = combat, the individual
[ha'ashkee] must maintain mental awareness in a 360-degree defensive
perimeter and physical mobility so that he reacts with the proper
movement and counterattack. Mentally, the [ha'ashkee] must visualize
the basic Tsebii Bech’igot’i'yu = Eight Avenues of Approach and be
ready to react physically to multiple attacks in accordance to the
rhythm, timing and speed of the ndaa’; with a primary focus of
controlling the tempo of the nagondzoog = battle in a cycle of
consecutive and successful attacks, gaining positive momentum with
each decisive win – Win or die (Echanis, 2009, p. 47)!”
VIII. Tadin-Naki Hotag Goch’ital = 32-Count Ceremony (San-? Ichi-Renshu)
p. 89
——————————————————————————-
Other E’ile’hi Demonstrated During the Ha’ashkee Gojital
——————————————————–
I. Ha’ashkee fought with knives. “Learn to use that knife. Defend
yourself. Run, but fight if you have to…The girl learned the arts of
self-protection. Her knife was part of her everyday costume, and she
threw it accurately; she knew where to thrust it with deadly surety.”
(Boyer and Gayton, 1992, pp. 90 and 94) Read 1. SPECIAL FORCES/RANGER-
UDT/SEAL HAND-TO-HAND COMBAT/SPECIAL WEAPONS/SPECIAL TACTICS SERIES:
KNIFE FIGHTING, KNIFE THROWING FOR COMBAT and 2. SPECIAL FORCES/RANGER-
UDT/SEAL HAND-TO-HAND COMBAT/SPECIAL WEAPONS/SPECIAL TACTICS SERIES:
KNIFE SELF-DEFENSE FOR COMBAT, both books by Michael D. Echanis, 2009,
Ohara.
II. The Gaan Bits’id Tiye = Purple Crown Holy-People or Gaande’yu =
Purple Holy-People are some of the Bik’ehgo’ihi’nan = Gods who are
called: Ja-ja-deh or Jaade = Antelopes and dance with hal = swords
(MYTHS AND TALES OF THE WHITE MOUNTAIN APACHE, Grenville Goodwin, with a
New Preface by Tribal Chairman Ronnie Lupe and a New Forward by Elizabeth
A. Brandt, Bonnie Lavender-Lewis, and Philip J. Greenfeld, 1994, p. 20)
that have scabbards. So does another Gaande’yu = Purple Holy-Person
who does not have a Bits’id = Crown representing Antelope antlers. His
name is: Gray Gaan or the Clown. (Boyer and Gayton, 1992, pp. 41, 42,
80, 223, and 282) Therefore, Hal E’ile’hi = Sword Art should be
included in Ha’ashkee Goch’itaal.
III. The tsindil = war club is from the Pima and was a favourite weapon of
the Papago. Yet, rifles from the Ndaa’ are included in Ndee Ha’ashkee
Goch’itaal and the war club was used in nagondzoog (Turner, 1970, p.
128). “Semi-idiotic people believe that the Ndee of today is like his
ancestor of half a century ago; that he fights with bow and stone-headed
arrows; that he has learned nothing from experience…”
“Let it be well understood that the Ndee of today is armed with the best
kind of rifle, with Colt’s six-shooters and with knives, and that, in
addition to these…While adopting our improved weapons, whenever
occassion offers, they never abandon those of their sires (Cremony, 1983,
p. 188).”
Read SPECIAL FORCES/RANGER-UDT/SEAL HAND-TO-HAND COMBAT/SPECIAL
WEAPONS/SPECIAL TACTICS SERIES: BASIC STICK FIGHTING FOR COMBAT, Michael
D. Echanis, 2007. Then translate it into Ndee.
The Ha’ashkee Goch’itaal should have Idot’aal = Songs for the dances.
When writing Ndee with a computer keyboard use the Keyboard Equivalents
The ^ is upside down. It should be reversed and above the consonant;
however, the computer keyboard has only the ^ and it has to be after the
consonant. The , (comma) is backwards. It should be reversed and under
the vowel and under the vowel; however, the computer keyboard has only
the , and it has to be after the vowel. I.B.M. made keyboards – but, God
made Ndee.
Goodwin Phonetic Keyboard
Equivalents
——- ——– ———–
, (under a vowel) = , (comma) nasalization (after a vowel)
‘ (over a vowel) = + rising (high) tone (after a vowel)
` (over a vowel) = – falling (low) tone (after a vowel)
` (before a h
consonant)
English Words
————-
`s sh shine
`t th then and/or thin
`c ch churn
`g gh (w) get (what)
`z zh vision (the s is
pronounced as zh)
dl none dl
dj j^ j
‘ none ‘ glottal stop (before or
after a consonant or vowel)
tl/ none tl/
tc c^ ch
c s^ sh
. (under none spoken for more time (lengthened)
or after
a vowel)
a. aa
o. oo
u. uu
e. ee
i. ii
j^ z^ zh
x. x h
Y <—– Y <—- gh —- Capitalized Y
(MYTHS AND TALES OF THE WHITE MOUNTAIN APACHE, Grenville Goodwin, with a
New Preface by Tribal Chairman Ronnie Lupe and a New Forward by Elizabeth
A. Brandt, Bonnie Lavender-Lewis, and Philip J. Greenfeld, 1994, pp. 17
and 29)
————————————————————————-
Hoijer Keyboard Equivalents based on the
Mescalero Tribal Language Committee
—— ———————————–
, (under a vowel) = , (comma) nasalization (after a vowel)
' (over a vowel) = + rising (high) tone (after a vowel)
` (over a vowel) = – falling (low) tone (after a vowel)
' ' glotal stop (before or after a consonant or
b b vowel)
l l
+ (sl) l/
s s
s^ sh
n n
nd nd
x or h h
d d
^ dl
3 dz
t t
t' t'
^/ tl and tl/
^/' tl' and tl/'
c ts
c' ts'
c^ ch
c^' ch'
m m
g g
y <———– gh —- Lower Case y
a a
a. aa
o u
o. uu
e e
e. ee
i i
i. ii
3^ j
k k
Y <———– Y <—- Capitalized
z z
z^ zh
(SOUTHWESTERN INDIAN RITUAL DRAMA, edited by Charlotte J. Frisbie, 1980,
University of New Mexico Press: Albuquerque, New Mexico, U.S.A., p. 156)
————————————————————————-
Basso Keyboard Equivalents
—– ——————–
, (under a vowel) = , (comma) nasalization (after a vowel)
' (over a vowel) = + rising (high) tone (after a vowel)
` (over a vowel) = – falling (low) tone (after a vowel)
' ' glotal stop (before or after a consonant or
b b vowel)
l l
l/ l/
s s
sh sh
n n
h h
hw (wh) hw (wh)
d d
dl dl
dz dz
t t
t' t'
tl/ tl/
tl/' tl/'
ts ts
ts' ts'
ch ch
ch' ch'
m m
g g
gh (gh or w) gh (gh or w)
a a
aa aa
o o
oo oo
e e
ee ee
i i
ii ii
k k
k' k'
kw (qu) kw (qu)
zh zh
(WESTERN APACHE LANGUAGE AND CULTURE: ESSAYS IN LINGUISTIC ANTHROPOLOGY,
Kieth H. Basso, The University of Arizona Press: Tucson, Arizona,
U.S.A.)
————————————————————————-
Apache
Alphabet Keyboard Equivalents
——– ——————–
, (under a vowel) , (comma) nasalization (after a vowel)
' (over a vowel) + rising (high) tone (after a vowel)
` (over a vowel) – falling (low) tone (after a vowel)
' ' glotal stop (before or after a consonant or
b b vowel)
l l
l/ l/
s s
sh sh
n n
h h
hw wh
d d
dl dl
dz dz
t t
tl/ tl/
ts ts
c ch <—- different
m m
g g
gh gh
a a
aa aa
a+ a+
a, a,
a,+ a,+
o o
oo oo
o+ o+
o, o,
o,+ o,+
u+ u+
e e
ee ee
e+ e+
e, e,
e,+ e,+
i i
ii ii
i+ i+
i, i,
i,+ i,+
j j
k k
w w
y y
z z
zh zh
(WESTERN APACHE – ENGLISH DICTIONARY: A COMMUNITY – GENERATED
DICTIONARY, edited by Dorothy Bray in collaboration with the White
Mountain Apache Tribe, 2002, Bilingual Press/Editorial Bilingue: Tempe,
Arizona, U.S.A.)
Ha'ashkee Dahszii Ya'ai Jii
Post Office Box 520
Lordsburg, New Mexico 88045-0520
bidandeechohi@yahoo.com
Ona’it’ahyu Jii 25 Naki Daa Behitaago 2012 Westday (Friday) 25 Second
Month of Spring (May) 2012
c:\tsih
Ya'ai Jii Sunday (Sunday and Eastday)
Dahitaa Jii Moonday (Monday)
Ni'gosdzan Jii Earthday (Tuesday)
Nagoltiih Jii Rainday (Wednesday)
Hayaago Jii Southday (Thursday)
Ona'it'ahyu Jii Westday (Friday)
Hadaazhi' Jii Northday (Saturday)
The way this article was written is extremely stupid and nonsense.
Your comment and grammar was extremely smart and sense.