KEEPING SPIRITUAL TRADITION ALIVE

An Interview with Lorraine Laiwa,
Point Arena - Manchester Reservation

I am in the place that I was born. I was born on the Manchester side of Point Arena-the old side. I lived there until the day after my high school graduation. I went away to school, married and had children. All those years I was away I always said this place is my home. Now, after all my experiences it feels real good to be back here. I have no desire to be anywhere else. It's my calling. I am the person my Creator made me to be for the Native American people. I live a very busy life.

I spent my first 16 years growing up with my aunt, Mrs. Ella White. My dad was killed in a car wreck when I was two years old. My mother kept my two older brothers and I was raised by my father's sister. I don't know anyone like my aunt except my mother, who I got to know later. She knew how to do everything. She was kind and wonderful. I didn't know prejudice. My aunt taught us that different people were like flowers in a bouquet and that we were all beautiful and could reach the Creator. Respect-that's what I learned. That was a beautiful lesson that stayed in my heart all these years. I continue to grow with these things. I try to pass these teachings on with my own family and children.

After my aunt passed away, and after I married, I connected again to my mother. Then I entered another part of my life. My mother, Bertha Antone, came from Stewart's Point, about 23 miles south and 4 miles East of here. As a Kashaya (the name of the Stewart's Point tribe) my mother had a very cultural life. She was from the family of the Shaman Annie Jarvis. My grandmother, Stella Pinola was the sister to Essie Parrish. My grandfather, David Antone, was a storyteller and singer. He knew and taught the songs that have been handed down through my mother. My mother said she began to know things at the age of nine. But it wasn't until she married my dad that she got the visions and dreams.

In my aunt's house our Indian language was the only language we spoke. My aunt was educated and she encouraged us to become educated. She spoke only our language. This was my first language, and I am very fortunate to have grown up knowing it. I spoke my father's dialect, which was different than my mother's. When I was young, I heard a lady in Hopland speak and I could understand her so I know there is some connection between us. Yet, I can hardly understand my mom's dialect, and her people are only 23 miles away.

I left here the day after I graduated. I moved to Cotati. Then I got a good job at the Silverado Guest Ranch of Louis Stevenson, the writer in the St. Helena Mountains. I had work and I attended college. I was on my own. Then I decided to marry Al Elgin, a marine from Dry Creek Rancheria in Geyserville. I met his family. His wonderful grandmother picked me out for him. We had six children. He got his BA in Theology in Santa Cruz, California. After that we spent four years with the Washoe Paiute people in Woodford, California near Gardnerville, Nevada. He was a minister so I became a minister's wife.

We spent three more years living with the Shoshone Paiute people between Boise Idaho and the Owyhee Valley. Then Al decided that a lot of things were happening with relocation. There was much work to do with the Indian people since many of them had been brought into the big cities. This was called 'The Great Relocation.' He thought he could help by becoming a counselor to the relocated Indians, so we moved to San Leandro. He was a counselor there and became the first Native American director of Intertribal Friendship House in Oakland. It was a great change for Indians to be in a big city. It was totally different and difficult. Al had a vision of helping the Indians.

Later we moved to Washington DC where he became the director for the Model Indian Centers of America. He worked with Senator Abouresk to develop Indian centers to meet the needs of relocation. He helped develop the policy that was enacted as the legislation called the Indian Child Welfare Act (ICWA). What was happening was 85% of the Indian children were going into foster homes. What this act did was give the tribes a say in what happened with the children. They set up the Indian Center in New York. Mr. Elgin traveled to many places at that time: Chicago, LA, Fairbanks, New York, Arlington. We had four girls and three sons. My last baby did not live too long. He went to the Creator.

After my oldest son was killed in a car wreck I left Arlington and came home. I came back here to Santa Rosa while he continued his employment on a national work. He was so busy. I think now that's why we aren't together. I stayed 21 years with my children before I went to work.. It was a strong family with support for our daughters who learned to care for their children. I am a part of ICWA now and we try to teach young mothers how to care for their children and how to be strong, caring and respectful.

I have had many jobs since I started working. But I never looked for these jobs. I worked at the National American Senior Center in Santa Rosa. I always love seniors. I was asked to cook there. I fed them and took them hot lunches. In two months the director asked if I would be the site manager. It was Dr. Art Martinez, a Chumash Indian from Santa Barbara who asked me to work for Indian Child Welfare in 1979. I've been working for ICWA programs for 15 years now. Every minute of the day something is going on. It's my commitment to my people that keeps me going. That's who I am and why I'm here.

Ceremonies and The Roundhouse

Our Ceremonial Round House on the Manchester side of the property was renewed about 5 years ago. This is where we perform our songs and dances. There are four women dancers in the Healing Ceremony; each has a dress and a song for her dress. My mother dreams the designs for the dresses and prayer cloths we use in our ceremonies. All the dancers made their own dresses. I sang as I made my dress by hand. None of the cloth can be touched by a machine. We never work on power things (wahya) on Saturday or Sunday. The soul has to be in a good place-no bad things in the mind.

The Creator showed my mother, Bertha, the dresses and the songs that go with her dress and those of her helpers. The song for each dress is sung while it is being made. My daughter is one of the dancers and my sister is a singer. The old songs come to her. The Creator comes to her and she hears the songs and sings them. This happens sometimes in the middle of the night and she sometimes tapes them so she can remember. Then she sings them to Aunt Faye and mother, who confirm the songs and where they came from and how they were used in the old days. It is wonderful to have this confirmation of the power of spirit in bringing the tradition back to us.

I gather the acorn for special events. I also make the delicious ca-shnee, Indian bread. I must have seen my auntie do it, because I just know how to do these things. I gather the seaweed, and herbal teas for the winter - bush tea, ground tea, medicinal tea. I know all the places where they grow, in the groves nearby. Everything is right here. There are also wild blackberries, raspberries, salmon berries, hazelnuts, huckleberries here. The sage for the baskets is also right here on the river. The ocean gives us mussels, kelp, seaweed, fish and snails. We eat everything from the ocean.

I teach my daughters and granddaughters to dance. My son is the rhythm man (the rock man) and my grandson is a singer and dancer. It has all been kept in the family. We learn how to have the ceremonies in the Round House. The Spirit lives on and on through us and the teaching. We somehow just know what to do. Each person knows what to do at the moment and we do everything in the best way. I seem to be the coordinator and put it all together. I put the special cloth I made on the table and bring in fresh flowers for the Creator. I also make the beautiful dresses that have beads and shells and ribbons and I do much of the cooking and teach my girls these things. The traditions are carried on by dedication and commitment. We listen close and the songs come. There are songs for prayer, burial, dedication of babies, for a broken heart, to bless the food, for happiness. We are all the time learning. None of this could be done without our language. Some of the songs are from our language, and some are chants with sounds.

Mr. Li and I took my mom for a ride along the coast one day. Mr. Li is a very wonderful friend of mine who I have known for 15 years. We made a documentary film together on the Pomo Indians called "The Spirit Lives." On that trip my mother said that the Creator told her all the plant's names in her Kashaya language and the purpose of each of the plants. This was the most wonderful day in my life. She saw a white cloud and a cross and Creator told her a song to sing. This is called the Miracle Song and it is to share with the people of the world. It is for everything in life. This cross had to be made in a certain way. I make this cross on cloth in needle point by hand and I give it to certain people who come here and ask for help. All the people who own a prayer cloth learn the song.

We have many dances and times for ceremony. On New Years we dedicate our life to the Creator at midnight for the upcoming year. On my mother's birthday in April we do many dances. The Star Dance is for the protection of the people. There is the Long Life Dance in which me or my daughter wears the most beautiful 'Long Life Dress.' This dress belongs to my mom. There is the Big Heads Power Dance. Every dreamer has a Big Head Dance. My mom has 4 Big Heads. My nephews and grandsons perform these. Women do the spiritual dances for the wellness of the people, the tribe and the universe. The feather dances are done by the men and young people. These are social and are the only dances we take outside this community to share with others. Each dance has a song and there are so many. We remember them all. The singers know.

We have opened our Round House to people from other tribes and sometimes we go to the Round House in other areas - The tribes in Colusa, Grindstone and Stewart's Point have Round Houses and are keeping their traditions alive. The Dreamer of our Round House was John Boston. He later lived at the Yokayo Rancheria in the Talmage Mountains. He married a woman from there and integrated his songs and teachings with the Yokayo people. He taught people the ways of the Wehya-the power-the spirit force. They used to have a Round House there. It's not a federal reservation. Now they are celebrating 150 years of owning their own land.

There is a tradition that we follow that if a woman is on her period, she separates herself and goes to another place. She is not to go to the Round House or touch the dresses or feathers or any sacred objects at that time. This is very strict. In the tribe a person's place is not determined by status or wealth or gender. Men are not placed above women. The commitment of a person in life gives them a place. The more commitment a person has, the more they learn. The gift is free when you seek.

Present Challenges

The Bureau of Indian Affairs has a liaison function only. It cannot take care of the problems. The tribes say who their members are, how they will govern, what ordinances they will follow. They are in charge of themselves. The Bureau is a legal mediator for legal matters, a place to file documents. Some people want them to do too much.

In order for the casinos to do good for the tribe, they need good management. The money could be used to buy land back and to build more homes. there is not enough land and not enough economic development on the reservations. We need recreation programs, pre-schools, day schools, a store and so much. Some of the tribes are fighting over the money and fighting amongst themselves and are having a very hard time. They are destroying each other. It will take so long to heal these things between the families. So much could be done. I believe in miracles.

In my job I am confronted daily with the suffering of children. Of course, not only Indian children are suffering, but this is what I see. Many of the parents are into alcohol and drugs and this means that not only are the children not learning about their tradition, but they are coming into the world unhealthy. So many are coming in with deficiencies, drug addicted, with congestive problems, asthma, hyperactivity and the like.

We have to educate the young mothers, talk about and teach them good parenting skills. In my job I talk to young mothers, advocate for children in the court, supervise visits, and am called upon as an expert witness on the values of the Indian people. Mendocino County is very respectful of the Indian Child Welfare Act legislation.

Healing is a big job, but truth and goodness is most powerful and will be in control. Our work toward this end must be constant. It takes diligence, persistence and truth. We have to start over. My aunt taught me to always keep going. This makes a person stronger. There is nothing we can't get through. It goes on and on and on. I never have enough time to do what I'm supposed to do. I accept this as my life. I am thankful for feeling good.

It is a gift that I am not tired. One day my mom told me that I was always working and that she wanted to give me something to keep me going. She gave me energy from my grandfather's song. She took hold of my right thumb and she gave me this song and told me I would feel so much lightness in this hand that I would be amazed. Using this hand, I have been able to make 115 pounds of dough for fry bread and still not get tired.

Yahwee to my Creator. To him I say thanks for all things in my language.