I know this and believe in the power of the universe and its roll in our inner beings.

Mate, this is great, I really like this, with your permission can I quote it on my thread?

I have believed in the power of visualization for a few years, mood boards and positive affirmations are very powerful tools to a happy and successful life.

I have embraced this concept only in the last couple of years, and since coming on here I am for the first time in my life discovering real friends.

This is all for sharing, Mikey... They are not my own words.. and Oriah has his words spread far already..

This is good.., but remember that words on an Internet board must be taken for what they are...

We all need to "walk our talk".., before others will know us completely..

Black Elk is one of my favorites.., because we walk a similar pathway.. Y

You should read BLACK ELK SPEAKS.., sometime.. Good read..

Corn and Beans - (Se-Lu A-Su-Yi Tsu-Ya)

Skin flour corn with lye and cook. Cook colored beans. Put the cooked corn and beans together and cook some more. Add pumpkin if you like, cooking until pumpkin is done.

Add to this a mixture of cornmeal, beaten walnuts and hickory nuts, and enough molasses to sweeten. Cook this in an iron pot until the meal is done. Eat fresh or just after it begins to sour. This will not keep too long after it begins to sour unless the weather is cold.

---- Momfeather Erickson

Fried Squash Bread

1 cup Corn meal
2 Summer squash -- diced
1 Egg
Water
1/4 cup Buttermilk

Cook squash in water until soft; leave 3/4 c. water in pot. Combine other ingredients with squash and water; mix together. Fry in hot oil until golden brown.

---- Momfeather Erickson

THE TWO WOLVES - A CHEROKEE STORY

A young boy came to his Grandfather, filled with anger at
another boy who had done him an injustice.

The old Grandfather said to his grandson, "Let me tell you a
story. I too, at times, have felt a great hate for those that
have taken so much, with no sorrow for what they do. But hate
wears you down, and hate does not hurt your enemy. Hate is
like taking poison and wishing your enemy would die. I have
struggled with these feelings many times."

"It is as if there are two wolves inside me; one wolf is good and
does no harm. He lives in harmony with all around him and does
not take offence when no offence was intended. He will only
fight when it is right to do so, and in the right way. But the
other wolf, is full of anger. The littlest thing will set him into a
fit of temper."

"He fights everyone, all the time, for no reason. He cannot
think because his anger and hate are so great. It is helpless
anger, because his anger will change nothing. Sometimes it is
hard to live with these two wolves inside me, because both of
the wolves try to dominate my spirit."

The boy looked intently into his Grandfather's eyes and asked,
"Which wolf will win, Grandfather?"

The Grandfather smiled and said, "The one I feed."

The Creation Story - Turtle Island (North America/Earth)

For the Ojibway/Anishinabe people, the legend is as follows. Long ago, after the Great
Mystery, or Kitchi-Manitou, first peopled the earth, the Anishinabe, or Original People,
strayed from their harmonious ways and began to argue and fight with one another.
Brother turned against brother and soon the Anishinabe were killing one another over
hunting grounds and others disagreements. Seeing that harmony, brotherhood, sisterhood,
and respect for all living things no longer prevailed on Earth, Kitchi-Manitou decided to
purify the Earth. He did this with water.

The water came in the form of a great flood, or mush-ko'-be-wun', upon the Earth
destroying the Anishinabe people and most of the animals as well. Only Nanaboozhoo,
the central figure in many of the Anishinabe oral traditions, was able to survive the flood,
along with a few animals and birds who managed to swim and fly. Nanaboozhoo floated
on a huge log searching for land, but none was to be found as the Earth was now covered
by the great flood. Nanaboozhoo allowed the remaining animals and birds to take turns
resting on the log as well. Finally, Nanaboozhoo spoke.

"I am going to do something," he said. "I am going to swim to the bottom of this water
and grab a handful of earth. With this small bit of Earth, I believe we can create a new
land for us to live on with the help of the Four Winds and Kitchi-Manitou."

So Nanaboozhoo dived into the water and was gone for a long time. Finally he surfaced,
and short of breath told the animals that the water is too deep for him to swim to the
bottom. All were silent. Finally, Mahng, the Loon spoke up. "I can dive under the water
for a long way, that is how I catch my food. I will try to make it to the bottom and return
with some Earth in my beak."

The Loon disappeared and was gone for a very long time. Surely, thought the others, the
Loon must have drowned. Then they saw him float to the surface, weak and nearly
unconscious. "I couldn't make it, there must be no bottom to this water," he gasped. Then
Zhing-gi-biss, the helldiver came forward and said "I will try next, everyone knows I can
dive great distances." So the helldiver went under. Again, a very long time passed and the
others thought he was surely drowned. At last he too floated to the surface. He was
unconscious, and not till he came to could he relate to the others that he too was unable to
fetch the Earth from the bottom.

Many more animals tried but failed, including Zhon-gwayzh', the mink, and even Mi-
zhee-kay", the turtle. All failed and it seemed as though there was no way to get the much
needed Earth from the bottom. Then a soft muffled voice was heard. "I can do it," it
spoke softly. At first no one could see who it was that spoke up. Then, the little Wa-
zhushk", muskrat stepped forward. "I'll try," he repeated. Some of the other, bigger, more
powerful animals laughed at muskrat. Nanaboozhoo spoke up. "Only Kitchi-Manitou can
place judgment on others. If muskrat wants to try, he should be allowed to."

So, muskrat dove into the water. He was gone much longer than any of the others who
tried to reach the bottom. After a while Nanaboozhoo and the other animals were certain
that muskrat had give his life trying to reach the bottom. Far below the water's surface,
muskrat, had in fact reached the bottom. Very weak from lack of air, he grabbed some
Earth in his paw and with all the energy he could muster began to swim for the surface.
One of the animals spotted muskrat as he floated to the surface. Nanaboozhoo pulled him
up onto the log. "Brothers and sisters," Nanaboozhoo said, "muskrat went too long
without air, he is dead." A song of mourning and praise was heard across the water as
muskrat's spirit passed on to the spirit world. Suddenly Nanaboozhoo exclaimed, "Look,
there is something in his paw!" Nanaboozhoo carefully opened the tiny paw. All the
animals gathered close to see what was held so tightly there. Muskrat's paw opened and
revealed a small ball of Earth. The animals all shouted with joy. Muskrat sacrificed his
life so that life on Earth could begin anew.

Nanaboozhoo took the piece of Earth from Muskrat's paw. Just then, the turtle swam
forward and said, "Use my back to bear the weight of this piece of Earth. With the help of
Kitchi-Manitou, we can make a new Earth." Nanaboozhoo put the piece of Earth on the
turtle's back. Suddenly, the wind blew from each of the Four Directions, The tiny piece of
Earth on the turtle's back began to grow. It grew and grew and grew until it formed a mi-
ni-si', or island in the water. The island grew larger and larger, but still the turtle bore the
weight of the Earth on his back. Nanaboozhoo and the animals all sang and danced in a
widening circle on the growing island. After a while, the Four Winds ceased to blow and
the waters became still. A huge island sat in the middle of the water, and today that island
is known as North America.

Traditional Indian people, including the Ojibway, hold special reverence for the turtle
who sacrificed his life and made life possible for the Earth's second people. To this day,
the muskrat has been given a good life. No matter that marshes have been drained and
their homes destroyed in the name of progress, the muskrat continues to survive and
multiply. The muskrats do their part today in remembering the great flood; they build
their homes in the shape of the little ball of Earth and the island that was formed from it.

---ANISHINABE/Ojibway

Why Porcupine Has Quills (Anishnaabe)

Long ago, when the world was young, porcupines had no quills. One day when Porcupine was in the woods, Bear came along and wanted to eat him. But Porcupine climbed to the top of a tree and was safe. The next day, when Porcupine was under a hawthorn tree, he noticed how the thorns pricked him. He had an idea. He broke off some of the branches of the hawthorn and put them on his back. Then he went into the woods and waited for Bear. When Bear sprang on Porcupine, the little animal just curled himself up in a ball. Bear had to go away, for the thorns pricked him very much.

Nanabozho saw what happened. He called Porcupine to him and asked, "How did you know that trick?"

"I am always in danger when Bear comes along," replied Porcupine. "When I saw those thorns, I thought I would use them."

So Nanabozho took some branches from the hawthorn tree and peeled off the bark until they were white. Then he put some clay on the back of the Porcupine, stuck the thorns in it and made it a part of his skin.

"Now go into the woods," said Nanabozho. Porcupine obeyed, and Nanabozho hid himself behind a tree. Soon Wolf came along. He sprang on Porcupine and then ran away, howling. Bear came along, but he did not get near Porcupine. He was afraid of those thorns. That is why all porcupines have quills today.

---- George E. Laidlaw, "Ojibwa Myths and Tales", cited in Ella E. Clark, Indian Legends of Canada

The Man And The Ravens - Anishinabe Story

There once was a man that enjoyed watching the black Raven's fly around, play, squawk, and chatter. He enjoyed them so much he would climb trees just to be closer to them. For many months the Ravens ignored the man, but after awhile, one of the Ravens flew from a nearby tree and landed directly next to the man.

In utter amazement, the bird spoke to the man and asked, "You have been watching us for a long time. You have tried to get close to us. Why do you do this?"

The man replied, "I mean no harm. I have become enchanted with you and all your relatives. I enjoy the play, the squawking, and I wish I could learn your language so I could understand more about you."

Then the Raven responded, "We are honored that you want to know us, as long as you do not cause harm, we will teach you our language."

For many months the Ravens taught the man all about the language and how the Ravens lived from day to day. The man became so educated that he knew everything there was to know about the Ravens. Many of the Ravens saw the man and accepted him as a friend.

One day, an older Raven was flying far over the man, dropped a walnut perfectly on the man's head. It was done on purpose and all the Ravens almost fell off their branches laughing so hard the way they do. One Raven was flying and was laughing so hard he had to crash land right in front of the man.

The man was feeling bad and was hurt by being made fun of, so he asked the Raven in front of him, "Why are you all picking on me."

The Raven stopped laughing and became very serious. "We thought you understood us, but apparently you don't. If you did you would know that we are not mocking you... well maybe a bit, but it is done in our way of having fun. We are 'playing' with you and that is all. It is not to be taken seriously. You should know us better."

The man took sometime to understand this and over time a few more practical jokes were played on the man and he in turn pulled a few "good ones" on the birds. A good time was had by all and the man became even closer to the Ravens.

Then another event occurred. A young Raven swooped out of the sky and pecked the man on the head. Then another young Raven swooped down and did the same thing. The man ran across the field and into the woods but the Ravens kept chasing him and very skillfully they flew at high speeds through the woods tormenting the man. Finally the two stopped and started to yell mean words, fighting words at the man.

Again the man did not understand, but he knew the two Ravens were very mad at him, so he decided to leave and let the Ravens be. The man went away for many months.

As he did his duties in the his tribal village, he told all the people about his adventures and what he learned about the Ravens. Some listened with intent, others just thought the man was a fool to study the Ravens so. The villagers gave the man a new name of "Black Feather" because of his close relationship to the birds, but the man objected and said, "I am no longer close to the Raven people."

From above there was a squawking sound of a single Raven. Some of the people looked up and were surprised that they could understand the Raven, others just looked around because they could hear nothing but squawking. The Raven was speaking to the man and said, "It is true, you are closer to us than any Anishinabe (Human) has ever come. You are close, but you still don't understand us fully. I invite you to return to us, many miss you."

Black Feather started to follow the Raven but then stopped at the edge of the village. He looked around to make sure no other Anishinabe could hear then asked the Raven, "why do you ask me back when the two Ravens where fighting with me and were mean."

"The Raven landed at Black Feathers feet and said, "See how little you understand us. The two young Ravens did not fight with you because you are Anishinabe, it is because they accepted you as a member of the Raven people. You should know that we fight among ourselves too. It is a part of our way of life. Instead of sulking and leaving you should have fought back."

Black Feather stood in silence and said, "There is much about Ravens I don't understand. Maybe we are too different people to ever understand each other. I should stop and return to my people in the village."

The Raven again shook his head and told Black Feather, "That is your choice, but again I tell you that you have come closer to us Raven people than any other Anishinabe. Would you throw this all away just because you can't understand us yet?"

Black Feather responded, "It's useless, how can I ever understand you, I can't even fly!"

A thousand bursts of laughter was heard from all the surrounding trees and Black Feather knew that all the Raven People were there, hiding and listening.

"Of course you can't fly. You are Anishinabe and we are Ravens. But we accept you as one of us. We play with you. We fight with you. We love you and want you back. We also recommend you don't try to fly in order to be like us, because then, you would not be Anishinabe nor a Raven but something else. We like you as an Anishinabe that understands us as Ravens. Join us or not the decision is yours."

Black Feather returned to the Anishinabe village and bid everyone farewell because he had decided to live with the Raven people. After all the farewells and such he started to leave the village. All the Anishinabe people were there to see him off, and high over head was a thousand Raven's.

Then from high above one of the older Ravens dropped a walnut shell and again with remarkable aim, plunked Black Feather right on the head. All the Ravens started laughing hard and all the Anishinabe were laughing too.

Black Feather laughed and looked up at the old Raven and said, "Good one."

"Our people don't come in parts. Either you are Indian, or you are not."

-- Nippawanock, ARAPAHOE

"We really need to take a look at how Indian People are talking about Indian People. We say there are Rez Indians, Traditional Indians, Urban Indians and Breeds. This type of thinking will keep us separated.

An Indian is an Indian, a brother is a brother, a sister is a sister. We are all related. Today, let us respect ourselves and our people.

Today, let me realize Indians are Indians."

---- Elly Blue Ridge

DREAM CATCHERS

The Dream Catcher helps us to remember and work with our dreams. It is a very serious tool that is much more than a decorative ornament. The opening in the center determines the volume that you are asking to receive and parallels the changes that will occur in your life.
Hang the Dream Catcher near the place where you sleep, on the wall, or perhaps from a lampshade or bedpost. Should your dreams become too active, or if you feel you need a break from the workings of your Dream Catcher, simply lay it down on a flat surface to render it inactive until you are ready to hang it up again. Beads, feathers and fetishes are not appropriate on a Dream Catcher as they interfere with the spiraling motion and can cause disturbing dreams.

Throughout history, nearly every person and culture has placed importance on the meanings of their dreams. Today, dreams are still a powerful force in many people's lives, particularly because of the meanings that can be found in them. Whether dreams are good or bad, they can inspire, confuse, or upset the dreamer.

In the Ojibway tribe, night visions, or dreams, were so important that children were not given a name until after a person designated as the "namer" of that child had a dream as to what he/she should be called. The namer might give the child a charm woven to look like a spider's web in order to protect the baby's dreams.

---- manataka.org

Ojibwe Dream Catcher Legend

Ojibway Tradition

"When the forest weeps, the Anishinabe who listens will look back at the years. In each generation of Ojibwe there will be a person who will hear the Si-si-gwa-d (Spirit), and he who listens will remember and pass it on to the children."

This is the way the old Ojibwe storytellers say how Asi-bi-kaa-shi (Spider Woman) helped Wa-na-boz-hoo bring Grandfather Giizis (Sun) back to the people. To this day, Asibikaashi will build her special lodge before dawn. If you are awake at dawn, as you should be, look for her lodge and you will see this miracle of how she captured the sunrise as the light sparkles on the dew which is gathered there.

Asibikaashi took care of her children, the people of the land, and she continues to do so to this day. Long ago in the anciet world of the Ojibwe Nation, the Clans were all located in one general area of that place known as Turtle Island. When the Ojibwe Nation dispersed to the four corners of North America, to fulfill a prophecy, Asibikaashi had a difficult time making journeys to all those baby cradle boards, so the mothers, sisters and Nokomis (grandmothers) weaved magical webs for the new babies using willow hoops and sinew or cordage made from plants.

The shape of a circle represents how Giizis travels across the sky. The dream catcher filters out all the bad ba-we-dji-ge-win (dreams) and allow only good thoughts to enter into our minds when we are abinooji (asleep). A small hole in the center of the dream catcher is where those good bawadjige may come through. With the first rays of sunlight, the bad dreams would perish.

When we see little Asibikaashi, we should not fear her but instead respect and protect her. In honor of there origin, the number of points where the web connected to the hoop numbered 8 for Spider Woman's eight legs or 7 for the Seven Prophecies.

It is traditional to place a feather in the center of the dream catcher; it means breath, or air. It is essential for life. In the cradle board, a baby watched the air play with the feather and was happy being fascinated with the blowing feather.

Dream catchers used by adults do not use feathers in the center. The feather of the owl, keeper of wisdom, was kept by the woman. The feather of the eagle, keeper of courage, was kept by the man.
Today, because of government restrictions on the sale of feathers from an endangered species, dream catchers shown on this page are made with many types of legal feathers. Four gem stones are used to represent the four sacred directions.

---- manataka.org

Creating A Dream Catcher

Materials:
5 inch ring
4 yds Suede Lacing
1/8inch 3yds Sinew (waxed nylon string)
1 Small Concho
12 Pony Beads
16 Pony Beads
Feathers
Scissors
Glue
Clothes Pin

If you cannot obtain the supplies, try making one using a small green branch from a tree about 1 cm in diameter and 1 meter long. Just bind the ends of the branch together and then make the web in the same way.

This is just one way to make Dream Catchers, I make many different styles, and no two ever look exactly the same. Be creative, and see how many different ones your can make.

1. Cut 8 ft. of the suede lacing. Glue one end of the lacing to the ring. Wrap the suede lacing around the ring until you reach the starting point again. Be careful not to twist the lacing. Glue the end of the lacing to the ring. Hold it in place with a clothespin until the glue dries (Figure 1).

2. To make the web, tie one end of the imitation sinew to the ring (Figure 2). Make nine half hitch knots around the ring spacing them about 1-1/2" apart (Figure 3). Make the last hitch a little closer to the first knot as this prevents a large gap from forming. Keep the thread pulled snug between the knots.

3. Begin the next row of the web in the middle of the thread that you have already weaved on row 1.(Figure 4). Continue weaving in the same way until you have a small hole left in the center. Tie a double knot in the cord, add a tiny drop of glue to the knot and cut off remaining thread when dry. (Figures 5 & 6).

4. To make the loop to hang your Dream Catcher, use a 12" piece of suede lacing. Fold it in half and tie a knot in the open end. At the top of the ring, attach the lacing by slipping the loop end through the ring and then around the ring and over the knot. Pull the lacing tight to secure it in place.

5. To make the hanging sections, cut three 8" pieces of suede Tie two 8" pieces of suede lacing about one third of the way up each side of the ring using a double knot. Slip 3 colored pony beads onto each piece of lacing and secure with a knot.

6. Using the last 8" piece of lacing to attach small concho to top middle of the ring. Slip three pony beads onto each piece of lacing.

7. Finally, push two feathers up inside the beads on each piece of lacing except the one hanging from the concho. Glue the feathers if they are loose. The last 4 feathers are attached 2 each side of the concho.

To make larger sizes : 12 inch rings needs approx. 7 yards of 1/8 suede lacing to bind it 9 inch ring - 6 yards 6 inch ring - 4 yards Remember that you will need extra suede for the laces and hanger.

Dream catchers made of willow and sinew are for children, and they are not meant to last. Eventually the willow dries out and the tension of the sinew collapses the dream catcher. That's supposed to happen. It belies the temporary-ness of youth. Adults should use dream catchers of woven fiber which is made up to reflect their adult "dreams." It is also customary in many parts of Canada and the Northeastern U.S. to have the dream catchers be a tear-drop/snow shoe shape.

---- Bearded Wolf

SYMBOLS OF INDIGENOUS PEOPLE
Southwest

Arizona, New Mexico, Colorado and Utah have an estimated 30,000 petroglyphs, with Utah having the largest number of over 7,500. Texas, California and Nevada having fewer known sites but none the less fascinating.

PLACES TO FIND AMERICAN INDIAN PETROGLYPHS AND PICTOGRAPHS

Deer Valley Rock Art Center - Phoenix, Arizona
Mesa Verde National Park - Cortez, Arizona
Painted Rocks Petroglyph Site - Gila Bend, Arizona
Petrified Forest National Park - Holbrook, Arizona
Saguaro National Monument - Tucson, Arizona
Petroglyph and Renegade Canyons - Coso Range, California
Pictograph Point - Mesa Verde, Colorado
Grapevine Canyon - Bullhead, Nevada
Valley of Fire State Park - Las Vegas, Nevada
Bandelier National Monument - Santa Fe, New Mexico
Chaco Culture National Historic Park - Thoreau, New Mexico
El Morro National Monument - Zuni, New Mexico
Petroglyph National Monument - Albuquerque, New Mexico
Three Rivers Petroglyph Site - Three Rivers, New Mexico
Hueco Tanks State Park - El Paso, Texas
Petroglyphs Area - Diablo Dam, Texas
Seminole Canyon State Park - Del Rio, Texas
Canyonland National Park - Moab, Utah
Dinosaur National Monument - Vernal, Utah
Fremont Indian State Park - Monticello, Utah
Newspaper Rock Site - Monticello, Utah
Nine Mile Canyon - Price, Utah

It should be noted here the places noted above are protected areas and open to the public. There are literally hundreds of more sites still unprotected therefore we do not list them.

The two figures shown here are forms of the Hopi nakwách symbol of brotherhood made when two priests clasp hands during the Wuwuchim dance - the dance of the linked finger. The Ute also carried the same type friendship symbol. The design is also a sign for water.

The kokopelli, mahu or humpback flute player is found carved on stones from South America to Canada. Koko means wood; pilau means hump. His hump carried seeds and rainbows. In his flute he carried music of warmth and love. His large penis is a symbol of fertility and abundance.

The dancer is reminiscent of kokopelli without the flute and humpback or special powers to bring rain and create abundance. Stories of the dancer vary but is said the he lured the young away from their homes and made them slaves.

The handprint was a signature of the maker of a symbol and a prayer to the Spirits to bring about the object that was drawn such as clouds for rain. The handprint had supernatural importance. The red hand print was a sign of the Elder War God. The left hand, considered more sacred than the food hand was placed on objects of religious meaning.

Figures of the Hopi God of Death, Maasaw and the track of Maasaw (left) are used in modern times to mark graves to keep young people from destroying it. "Look in the valleys, the rocks and the woods you will find my footsteps there," said Masau. And, there are….

The connected circles are similar to the keptevipi, a religious tool used by the Niman (Hopi) to purify the earth. Also thought to be the eyes of the guardian of the gila monster, an insect with four eyes. It is the Mayan symbol for the day Ahua and the planet Venus - the morning star.

There are two forms to the Hopi Tapu'a, Mother Earth symbol, square and round representing spiritual rebirth. The passages in the maze represent the Creator's universal plan man must follow. The Pimas call it the House of Teuhu (Gopher).

---- Takatoka, research by Spirit Seeker

SYMBOLS OF INDIGENOUS PEOPLE

UNDERSTANDING SYMBOLS

Symbols of the American Indian are very interesting. They represent the past and sometimes the future. They tell mysterious stories of old cultures and give life and understanding to the study of those simple, yet complex people who lived in balance with nature and communicated their beliefs, dreams, and reality in symbols. Yet, at the same time they are an enigma. Some are difficult if not impossible to decipher.

In most cases, American Indian symbols are thousands of years old and are not easily interpreted. Some petroglyphs are thought to have been made as early as 5000 BC, however, there is no way to date the stone drawings. Many times, the exact meaning of a symbol has been lost to time or changed by passing generations or other cultures. There are thousands of symbols found in areas stretching from coast to coast. Some are as large in size as several football fields and others are smaller than a thumbnail.

Symbols of the American Indian come down to us in many forms. Some are beaded on elaborate wampum belts, others are found on strips of buffalo hide and more are seen chiseled on stone. Probably the most reliable, in terms of graphic interpretation, are those found in the Southwest commonly called 'rock art'. According to some estimates there are over 50,000 "known" stone petroglyphs and pictographs in the Southwest and West alone. Many more probably exist in remote areas or covered by modern civilization. Certainly, more existed prior to the European invasion.

Contrary to common belief, most symbols were not spiritual in nature. Some symbols were directional signs placed to mark a trail, identify territory, show the way to water, important places or some other natural or cultural feature. Other symbols identified tribes or clans. Symbols were used to record history such as a memorable hunt or extraordinary deed. Stories were told using symbols to illustrate characters or events. Other symbols were used as to identify astrological bodies and mark the position and movement of the sun, moon and stars.

A symbols is defined as a graphic or material object that represents something else, usually something immaterial such as an idea, belief, or figure. Many symbols also incorporate decorative pattern designs. Some common symbols and designs used in making pottery and basket of today were merely decorative and had no other meaning or purpose.

Spiritual life of the ancients required the use of many symbols. Those symbols were made for various spiritual reasons in different times and regions and thus difficult to interpret. Religious ceremonies, stories and sacred beings were depicted.

The exact meaning of ancient symbols of indigenous people is not possible in many instances. There is strong evidence that a single symbol may have had several meanings. The 'ascribed' meanings placed on symbols by modern scholars are not necessarily those intended by the makers. When one tribe would borrow a symbol belonging to another, the meaning they gave to it was sometimes quite different from the originators. Therefore, meanings change from tribe to tribe and from one region to another.

The problem of interpretation is compounded when one culture attempts to attribute a certain meaning to a symbol made by another culture living in another time. Time has had a great impact on our inability to correctly decipher the meanings. The migrations of many indigenous people created knowledge gaps. Cultural differences between generations caused meanings to degenerate.

The mystery of Indian symbols is what make their study so very interesting.

We have divided our brief study of American Indian symbols into five major categories based on where they are found. Eastern Woodlands, Southeast, Southwest, Plains and Northwest.

Symbols, patterns and signs of the Southwest are intriguing to most visitors. The largest number of petroglyphs and pictographs on the North American continent are found in seven states in the Southwest, therefore, It is there will begin our discussion.

---- Takatoka, research by Spirit Seeker