Ethnographer Frances Densmore in 1929 recorded an Ojibwe legend according to which the "spiderwebs" protective charms originate with Spider Woman, known as Asibikaashi; who takes care of the children and the people on the land. As the Ojibwe Nation spread to the corners of North America it became difficult for Asibikaashi to reach all the children.[2] So the mothers and grandmothers weave webs for the children, using willow hoops and sinew, or cordage made from plants. The purpose of these charms is apotropaic and not explicitly connected with dreams:
Even infants were provided with protective charms. Examples of these are the "spiderwebs" hung on the hoop of a cradle board. In old times this netting was made of nettle fiber. Two spider webs were usually hung on the hoop, and it was said that they "caught any harm that might be in the air as a spider's web catches and holds whatever comes in contact with it."[2]
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Basil Johnston, an elder from Neyaashiinigmiing, in his Ojibway Heritage (1976) gives the story of Spider (Ojibwe: asabikeshiinh, "little net maker") as a trickster figure catching Snake in his web.[5][clarification needed]
While dreamcatchers continue to be used in a traditional manner in their communities and cultures of origin, derivative forms of dreamcatchers were adopted into the Pan-Indian movement of the 1960s and 1970s as a symbol of unity among the various Native American cultures, or as a general symbol of identification with Native American or First Nations cultures.[4]
The name "dream catcher" was published in mainstream, non-Native media in the 1970s[6] and became widely known as a Native crafts item by the 1980s.[7] By the early 1990s, it was "one of the most popular and marketable" ones.[8]
In the course of becoming popular outside the Ojibwe Nation, and then outside the pan-Indian communities, various types of "dreamcatchers", many of which bear little resemblance to traditional styles, and that incorporate materials that would not be traditionally used, are now made, exhibited, and sold by New Age groups and individuals. While some people[who?] see this popularization as harmless, many Native Americans have come to see these imitation dreamcatchers as over-commercialized, offensively misappropriated and misused by non-Natives.[4]
A mounted and framed dreamcatcher is being used as a shared symbol of hope and healing by the Little Thunderbirds Drum and Dance Troupe from the Red Lake Indian Reservation in Minnesota. In recognition of the shared trauma and loss experienced, both at their school during the Red Lake shootings, and by other students who have survived similar school shootings, they have traveled to other schools to meet with students, share songs and stories, and gift them with the dreamcatcher. The dreamcatcher has been passed from Red Lake to students in several other towns where school shootings have occurred.[9][10][11]
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Hanging above my head in my office is something that looks rather like a large fishing net. It is a band of circular metal, with a mesh of two sizes attached to it. Feathers hang down around the edges.
And all those reasons the dreamer needs to have at least one person they can share the dream with, who will encourage them, sometimes bring them a little nearer to earth, and occasionally tell them they are in pink flamingo mode.
In many Native American tribes, a dream catcher is a handmade willow hoop woven into a web or literally, a net. They can include feathers and beads, and they're traditionally suspended on cradles as a form of armor and protection.
Dream catchers are widely viewed as a symbol of oneness among numerous indigenous cultures and tribes. They're also generally looked at as an indication of Native American identity. However, some Native Americans believe dream catchers have been appropriated and offensively exploited by non-Native Americans.
Dream catchers can be traced back to the Ojibwes. The Ojibwe people started the trend and over time, dream catchers were adopted by other tribes, cultures, and even nations. This adoption was made possible through the process of intermarriage, trade, or both.
It is believed that dream catchers originated with Asibaikaashi, who was known as the Spider Woman. She was a custodian of all of the Ojibwe infants and adults. However, in time it became a difficult task for her to take care of all of the Ojibwe people as they started spreading out across different regions of North America.
To help, the Ojibwe women started weaving magical webs for the infants. They used willow hoops and sinew to weave them, and they gifted them to the Ojibwe children as a medium of protection. These charms hung above the children's beds to catch any bad dreams or other harm that might be present.
However, these resemblances are few and far between. There is still a sizable gap between the original and modern ones. These new styles are made, sold, and exhibited by non-Native entities, which is considered, by some, to be a violation of the culture, beliefs, and traditions attached to the traditional dream catchers.
This has made it very daunting to find authentic dream catchers with real beads and feathers. In recent times, they have been said to be more American than Native American. They are made of cheap materials, and usually oversized.
For instance, the Little Thunderbirds Drum and Dance Troupe from the Red Lake Indian Reservation in Minnesota has traveled to other schools that have experienced loss and school shooting and gifted them with a dream catcher. The dream catcher has now been passed from Red Lake to students at Columbine, Colorado; Sandy Hook, Connecticut; Marysville, Washington; Townville, South Carolina; and Parkland, Florida. While no symbolic gesture can reverse the atrocities committed in these communities, the dream catcher continues to be a powerful symbol of unity for the people affected by these tragedies.
My name is Yvonne Vera Hernandez. I am a High School math teacher. I want to make dream catchers but incorporate Algebra 2 into the making of the dream catcher. Is it possible to get an idea of a site that shares traditional making of these, the sizes, and so on.
The Ojibwa (Chippewa) believe that night is full of both good and bad dreams. When a dream catcher is hung above the place where you sleep it moves freely in the night air and catches the dreams as they drift by. The good dreams, knowing their way, pass through the opening in the center of the webbing while the bad dreams, not knowing the way, are caught in the webbing and destroyed at the first light of the morning sun.
San Diego is incredibly fortunate to have many Christopher Puzio works around. All have this uncanny versatility of framing a view while opening up space. He is literally, and figuratively, drilling on what an open work can be.
This incredible duality between sturdy materials (corten steel or bronze) and the dream catching effect of the shadows projected, courtesy of the San Diego sun, is what got me hooked in the first place.
Now you decide if you see Puzio works as gates, delineating spaces neatly, or screens allowing you to see while only partially being seen. I guess it all depends on your mood and your perceptions, how open or close you feel that day.
Sometimes it is even hard to spot where the sculptured metal ends and where the shadow starts. To me, this solders the world under our sun with the world of our thoughts while at the same time opening channels to go between the two.
Enjoying it pretty much on my own during my early morning run, the reflective facture of its polished steel brought the sky and surrounding Chicago skyline closer to me and fostered meditative thoughts and reflections, in all sense of the term. It acted as a portal bringing the sky and world to a closer and more immediate space, allowing my mind to dive inward.
By the way, I, personally, would not have a dream catcher in my car or office or probably even my home, not that I think anything about it one way or another, but on the small probability that someone might find it odd that a Christian teacher would have such a pagan symbol displayed. So, I agree with Paul that this is a non-issue, but I also agree with Paul that if the eating of meat will cause someone else to stumble, then I would be willing to become a vegetarian for the sake of Christ.
Once the weaving is done we used the stretch beading thread to weave strips with beads, feathers, yarn, etc. We did several techniques to incorporate all different types of mediums and shapes. Finally attach the strips in your desired pattern to the bottom of the dream catcher.
The night air is filled with dreams, both good and bad. When a dream-catcher is hung near the bed where you lie sleeping, it catches the dreams as they pass by. The good dreams, knowing how to pass through the dream-catcher, make their way through the center hole and down the feathers so that they may fall gently into the sleeping mind of the person below. The bad dreams, not knowing how to pass through it, get tangled in the net and are destroyed by the first light of the new day. 152ee80cbc
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