Gathering Of Nations PowWow & PowWow History

To see the colorful dancing and to hear the songs becomes an enlightening and emotional happening...

For everyone!

WHAT IS A POWWOW

AND A BRIEF HISTORY

The word powwow in itself is from an Indian word that has been Anglicized. It is derived from the Algonquian term "pau-wau" or "pauau", which referred to a gathering of medicine men and/or spiritual leaders. "Pau-wauing" referred to a religious ceremony, usually one of curing (Braine 1995:10). In the 1800's the European explorers observing these religious gatherings and dances mispronounced the word as powwow. Non-Indians began to use the term to describe nearly any gathering of Native people they experienced and eventually, Indians themselves began using the term. As more Indians learned English, the more "powwow" became the accepted standard for both Indian and non-Indian people (Roberts 1992:12).

In Through Indian Eyes, published by Reader's Digest (1995:387), it is stated that the powwow has roots in a Pawnee religious ceremony that was practiced early in the 19th century and that it was adopted by the Omaha and other tribes who then added speechmaking, gift giving and the feast. Several other sources, including the Powwow 1996 Calendar (1995:7) and Traditional Dancer, Leon Chief Elk (interviews 1994, 2001), state that the original Powwow dances were held by elite warrior societies, also referred to as Grass Dancers.

According to Boye Ladd, Winnebago Fancy dancer, "The powwow dance goes back to the Omaha to a period about four hundred years ago. Today there are a lot of societies, especially in Dakotas, who still refer to the "Omaha Dances." Down in Oklahoma there are societies evolved around warriors. The Hethuska societies, the stealthtakers. The Red Feather societies, the Kit Fox, the Dog Soldiers, all these societies evolve around warriors and what they have done in battle. Eagle feathers worn in these societies indicate coup that has been counted by brave deeds in battle. These ways still affect the powwow. An old story that goes back to a great-great-great-grandfather says that powwow dancing originated from four Omaha brothers who were warriors. They had returned from an expedition and performed a war dance in celebration of their success. This was way before the coming of the white man. They were not necessarily celebrating the taking of a life but pride in their good medicine. The dance they performed was a celebration of their good fortune as members of a family, a society, a clan and a tribe. It was a dance based in pride. We still see that pride today (Roberts 1992:17)."

The history of the powwow is somewhat vague. There is no definite record of exactly when the first powwow occurred. However, there are records and accounts of the powwow event going back as far as 100 years or more. Because in the 1890's traditional Indian dances were illegal under the Bureau of Indian Affairs, it is difficult to establish definite beginnings of the powwow celebrations (Arlee 1998:4).

There is evidence that shows an attempt to hold a 4th of July Powwow in 1891. This was in Arlee, Montana on the Flathead Indian Reservation. It was a difficult argument for the BIA to say it would be illegal to celebrate this particular holiday; Indian police and Indian Agent Ronan used the threat of the US Army to break up the event (Arlee 1998:4). 

There is an early record from a Missoula, Montana newspaper that talks about the 1900 4th of July Powwow and in 1977 a Salish elder, Blind Mose Chouteh, stated that the first Arlee Powwow occurred three years prior to the 1901 smallpox epidemic. Current research shows that Arlee, Montana may possibly be the location of the earliest documented powwow, giving a history of this event of at least a century (Arlee 1998:5).

What exactly defines a powwow? In the broadest of terms it is a gathering. The powwow was originally a Plains celebration that spread to most other tribes (Highwater 1977:31). Having evolved from ancient rituals, the powwow is North America's oldest public festival (Hungry Wolf: 1999:5) Native Americans have celebrated the circle of life for centuries with seasonal ceremonies of feasting, dancing, singing and drumming. To Indians, the circle of life is endless, no beginning, no end. Originally powwows were planned around seasonal changes but as non-Native people interacted with the Native, customs were altered (Rendon 1996:5-7).

The early Jesuit missionaries contributed to the continuation of these celebrations by having the Indians schedule them on holy days in the Roman Catholic calendar (Arlee 1998:4).

In celebrating this circle of life, the physical structure of the powwow setting is a circle. The dance arena, known as the arbor, is a large circular area in the center of the designated location. It can be either outdoors or indoors. The arbor is blessed prior to the powwow starting and is considered sacred ground during the entire celebration and is treated with the respect given to a church (Campbell 1995:8). The entries are on the four points of the compass, but usually the dancers enter from the east entrance. The announcer's stand is usually to the west (Roberts 1992:125).

Around the outside edge of this arbor is a covered area to provide shade (if outdoors) for the drums, singers, dancers and participants. Spectators usually bring blankets or lawn chairs and sit directly behind the participants on the outer edge of the arbor. The arbor usually made of wood or tree limbs and covered with leafy brush or tree branches. Outside this dance arbor, set back at a reasonable distance, is the circle of booth vendors selling food, arts and crafts. Powwows held indoors are usually less structured due to the limitations of the facilities.

The activities at powwows can be divided into arbor and outside-the-arbor events. Intertribal, social, exhibition and contest dancing as well as drum contests, ceremonials, specials, giveaways and fundraising events can all take place in the arbor. Outside the arbor events are parades, rodeos, athletic tournaments, gambling games, a feed for participants and of course, concession sales and arts and crafts (Roberts 1992: 37-38). 

Vendors often camp next to their booths. The majority of vendors are Indians who are traveling the "powwow trail". They sell their artwork as well as supplies for making accessories for dance outfits such as hides, feathers and beads (Braine 1995:13).

Originally powwows occurred mainly on reservations, but in the last 25 years they have taken place in a variety of locations such as colleges, convention centers, public parks and fairgrounds. The resurgence of the "Indian Identity" in the last 25 years or so has greatly contributed to the popularity and the continuing evolution of the contemporary powwow. Estimates point to about 90% of all Native Americans attending or participating in powwows, which indicates that the powwow is an important part of their lives (Parfit 1994:6:98,112).

In the 1950s urbanization and the continued expansion of contact between and among Indian communities helped the growth of the powwow, as it became a common meeting ground for Indians of all tribal affiliations. The powwow circuit continued its development in the Plains area while Indians in urban areas began planning and establishing their own powwows. For Indians in smaller communities outside the Plains, the powwow emerged as a viable means of Indian expression. Having lost many old traditions, the powwow established a new tradition for Indians (Iverson 1998:136).

The 1980s and 1990s the powwow was established as a national Indian institution and a symbol of Indian identity. A Southern Cheyenne, W. Richard West, Jr., stated, "Dance is the very embodiment of indigenous values and represents the response of the Native Americans to complex and sometimes difficult historical experiences...The dance of native peoples is thus both a vital means of surviving culturally and a powerful expression of that survival (Iverson 1998:179)."

These gathering of Native Americans usually occur on weekends. Spring and summer are peak season but powwows occur all year round, even during Christmas and Thanksgiving holidays. Memorial Day weekend is an important time of the year for powwows to honor Native American veterans (Rendon 1996:19).

The busiest powwow season is between Memorial Day and Labor Day. Many Indians spend the entire summer traveling from one powwow and/or rodeo to another. This powwow traveling season is referred to as the "powwow trail". Many Indians are not only dancers and cowboys, but arts and crafts vendors who setup booths to sell they own handicrafts or that of friends and family. These families and friends often travel with the dancers/cowboys to help man the booths. Powwows often host all Indian rodeos (which also have vendors) that are sponsored by the Indian Rodeo Cowboys Association. Natives that are both dancers and cowboys compete in both events, having access to thousands of dollars in award money during powwow season (Braine 1995:11)

The powwow's main focus is on dance, drum and song, but other activities include honoring ceremonies, games, food, arts and crafts and more importantly, the opportunity to see old friends and make new ones. Powwows are open to the public, so the venue provides interaction between the native and non native.

In addition to the celebration of culture, the main attraction for participants is socializing; a time to get together, return home, exchange gossip and court (Highwater 1977:31). The powwow is also an environment where traditions like honesty and generosity are kept alive and passed on from generation to generation (Ancona 1993:42). Jonathon Windy Boy (Chippewa-Cree), Grass dancer, "Traditionally a powwow celebration was expressed through song and dance. However, a significant and often forgotten part of these get-togethers was the exchange of gifts. This practice was an important part of reestablishing old ties and friendships with each other. When a gift was given, proper etiquette required that a gift be given in return. Throughout the years the powwow has evolved into a tradition exemplifying generosity and giving (Roberts 1992:22)."

Faced with continual change in the American society, powwow celebrations help to maintain some continuity of traditions. Often visitors to powwows are disappointed because of the "modern" aspects of the powwow like sound systems, big lights, paper numbers pinned to dancers, tape recorders. Despite this modern paraphernalia, the powwow is carrying out a long heritage in the now as well as into the future (Parfit 1994:6:104-5,113). The editor of Canada's main Indian magazine, Windspeaker, stated, "The 'gathering' aspect of powwows is significant. Time and again dancers and spectators tell us that things they like best about dancing or visiting at powwows is the people they meet and the friends they make. Powwows break down the barriers and unify all who take part. Whether you're from the southernmost regions of the United States or far northern Canada-common ground is found at a powwow. Today the celebration aspect of powwows is as important as a hundred years ago when the dancers celebrated a successful hunt or victorious war party. But now, the celebration is of being Indian. Of having a unique culture and long reaching history. Of letting the spirit fly with the beat of the drum (Roberts 1992:9)."

Originally dances were performed on occasions like before warriors left for hunting, raiding, battle or when they returned to celebrate success. Dances were also performed for religious ceremonies as well as to honor or initiate members of different tribal groups, called societies. In this last century, however, Indians from many different groups come together to celebrate and reaffirm their heritage and traditions at powwows, putting differences aside. The old war-society dances have evolve to become a general dance style, while other styles have been rediscovered to develop into the main four styles of dancing experienced at today's powwows: Traditional, Fancy, Grass and Jingle-dress (Ancona 1993:3).

It is interesting to note, that according to Boye Ladd (Fancy & Exhibition dancer), "Women started coming out onto the dance floor and accepted into dance circles around 1953-4. They were never permitted on the dance floor before that time. They'd stand in the background, usually behind the drums, and sing (Roberts 1992:52)."

Pow Wow Etiquette