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After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 219 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 220 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 221 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 222 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 223 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 224 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 225 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 226 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 227 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 228 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 229 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 230 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 231 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 232 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 233 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 234 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 235 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 236 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 237 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 238 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 239 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 240 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 241 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 242 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 243 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 244 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 245 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 246 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 247 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 248 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 249 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 250 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 251 / 1995 sold -
After hearing a rattle at the bottom of the quiver, I carefully pulled out, a piece of paper from the very bottom of the quiver stating this is WHITE BUFFALO'S bow, arrows and quiver. Also, inside were original feathers for the arrows and one metal Arrowhead. There is also the address of Liston's mother, Madalyn Leyendecker included. Madalyn knew White Buffalo personally. Included with the bow & arrows set is a real photo postcard of Madelyn Leyendecker riding on White Buffalo's back across a river and another of just White Buffalo☆☆☆ So much better in person! The Quiver and Arrows have faded blue paint decoration. The bow is absolutely stunning. It is sewn together with leather sinew. The red fabric trim is sewn on with Thread. ☆☆Excerpt: White Buffalo (1862- June 1929) was a chief of the Northern Cheyenne. He was born in Montana Territory to the Northern Cheyenne tribe but was forced with most of his tribe to remove to Indian Territory (now the State of Oklahoma). He lived most of his life on the Cheyenne and Arapaho Reservation in Indian Territory and then Oklahoma. He graduated in 1884 as one of the early attendees of Carlisle Indian Industrial School, in Carlisle, Pennsylvania, one of 249 students from his tribe to attend that school over the years of its operation. He returned to the Darlington Agency in Oklahoma after his schooling, and during his twenties, he was an Indian scout in the detachment of scouts headed by Edward W Casey.[1] When he was 40, he was the victim of a deliberate libel of murder by a Wichita newspaper writer, W. R. Draper, in 1902, which saw Draper arrested and arraigned for the libel case. Prior to the perpetration of this libel, White Buffalo had risen to chief status for his tribe. This status is evidenced by his portrait, taken by Frank Rinehart, official photographer at the 1898 Indian Congress held in Omaha, Nebraska. That Congress was held in conjunction with the Trans-Mississippi International Exposition and was attended by 500 tribal members from 35 different tribes. Rinehart took a series of photographs of the chiefs of the various tribes during that Indian Congress, labeling White Buffalo as one of the chiefs. In 1929, he was listed in numerous newspapers as the head of a delegation of 108 Oklahoma Indians from 23 tribes who traveled to Washington, DC, to escort Charles Curtis, of Indian blood, to his inauguration as Vice President of the United States. White Buffalo was married to Medicine Woman, a widowed full blood Northern Cheyenne, and at that time in 1910, they had 3 surviving sons of seven children total. He died in late June 1929, and is buried in the Indian Mission Church on the reservation. He was survived by his wife and children. 252 / 1995 sold -
Not sure of which group 253 / 1995 -
Not sure of which group 254 / 1995 -
Not sure of which group 255 / 1995 -
Not sure of which group 256 / 1995 -
Unsure of group, possibly Mayan. 257 / 1995 -
Unsure of group, possibly Mayan. 258 / 1995 -
Unsure of group, possibly Mayan. 259 / 1995 -
Unsure of group, possibly Mayan. 260 / 1995 -
Unsure of group, possibly Mayan. 261 / 1995 -
Unsure of group, possibly Mayan. 262 / 1995 -
Unsure of group, possibly Mayan. 263 / 1995 -
☆This piece was sent to the Leyendecker's with a personal not from Mr. Adams. It is loosely contained in a plastic bag on the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 264 / 1995 sold -
☆This piece was sent to the Leyendecker's with a personal not from Mr. Adams. It is loosely contained in a plastic bag on the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 265 / 1995 sold -
☆This piece was sent to the Leyendecker's with a personal not from Mr. Adams. It is loosely contained in a plastic bag on the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 266 / 1995 sold -
☆This piece was sent to the Leyendecker's with a personal not from Mr. Adams. It is loosely contained in a plastic bag on the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 267 / 1995 sold -
☆This piece was sent to the Leyendecker's with a personal not from Mr. Adams. It is loosely contained in a plastic bag on the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 268 / 1995 sold -
☆Comes with the certificate from his wife stating this was an unfinished drawing on French paper in 1923. It is contained loosely in a plastic bag attached to the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 269 / 1995 sold -
☆Comes with the certificate from his wife stating this was an unfinished drawing on French paper in 1923. It is contained loosely in a plastic bag attached to the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 270 / 1995 sold -
☆Comes with the certificate from his wife stating this was an unfinished drawing on French paper in 1923. It is contained loosely in a plastic bag attached to the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 271 / 1995 sold -
☆Comes with the certificate from his wife stating this was an unfinished drawing on French paper in 1923. It is contained loosely in a plastic bag attached to the backside of the frame.☆ Excerpt: He studied at the Art Institute of Chicago and the Art Students League. He served in the U.S. Army in World War I. In 1924, he moved to Taos, New Mexico. He was a member of the Taos Society of Artists. In 1933, he worked for the Treasury Relief Art Project and the Public Works of Art Project, federal arts programs of the United States Department of the Treasury.[1] In 1937 he was commissioned by the Section of Painting and Sculpture to create murals for the U.S. post offices in Goodland, Kansas,[2] and Deming, New Mexico.[3] In 1938, he moved to Albuquerque when he was awarded a Carnegie Corporation grant as the first artist-in-residence at the University of New Mexico.[4] He later taught at the University of New Mexico until he retired in 1963. In 1961, he was elected to the National Academy of Design.[5] He was commissioned by James F. Zimmerman, president of the University, to create a mural called The Three Peoples for the library, to include the Hispanic, Native American and non-indigenous citizens. Some have considered the final panel of the four as racist because of placement of the Hispanic and Native American figures outside of the central figure in the final mural, but they are all included. The central figure has been vandalized twice, and then restored. His work is in the Smithsonian American Art Museum, New Mexico Museum of Art, Colorado Springs Fine Art Center, Anschutz collection,[6] the Fred Jones Museum of Art, University of Oklahoma. His papers are held at the Archives of American Art. 272 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 273 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 274 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 275 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 276 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 277 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 278 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 279 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 280 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 281 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 282 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 283 / 1995 sold -
Has some holes. Please view all the photos.☆ Excerpt: The Navajo way of life is based on an oral tradition in which stories, lessons and values are passed down from generation to generation. The Creation story of the Navajo Emergence as “The People or Dine†is as sacred as the Bible to the Navajo. One theme reoccurs often and in almost all writings, that is central to the Navajo, attainment and maintenance of harmony and beauty, called hozho. Harmony and beauty are always challenged by the chaos of life. To attain harmony does not necessarily mean the destruction of chaos and disorder but rather describes the balance between the two. The Navajo concept is perceived as an idea that is generated within and is shared with others. Therefore beauty is created or expressed rather than observed and safeguarded. This Navajo saying expresses the Navajo ideal of harmony and beauty:shil hozho with me there is beauty shii hozho in me there is beauty shaa hozho from me beauty radiates In the Navajo Creation Story, there exists numerous persona identified as Holy People or Yeibichai who exemplify the concepts of hozho. Yet these same Holy People also have the potential to create their dynamic opposites as seen in such qualities as chaos, foolishness and ugliness. This duality of beauty and harmony co-existing with chaos and disorder is indeed the central theme of the traditional Navajo culture and of weaving as well. Although the blankets and textiles were not originally woven with any ceremonial content, the reference to, and infusion of the Holy People are abundant. Images of birds, feathers, stars and pollen all refer to the Stories of Emergence and those to whom the Navajo refer to as the Holy People or the Yei. These elements can be found in woven form pre-1900. NAVAJO YEI BE CHEI (YEIBICHAI)YEI BE CHEI (YEIBICHAI) The Yei Be Chei dancers are the human impersonators who perform the ceremonies. The Yei Be Chei weavings present the dancers as they dance, perform, and enact the ceremony of the Yeis. Ceremonies are performed to either attract or exorcise effects to The People. The Yeis perform specific dances and rituals, as directed by the Medicine Man, during the ceremony for the desired end. During ceremony, a team will be composed of fourteen dancers: the leader Yeibichai - the Talking God, six male dancers, six women dancers, and finally, the Water Sprinkler - the God of Precipitated Waters. On the final night, teams of dancers appear in public in what is referred to as the Yeibichai Dance until just before dawn. The ceremony ends with the chanting of the “Bluebird Song†which celebrates the happiness and the peace that the bluebird symbolizes. The Yeibichai weavings are highly individual, therefore, different elements may be found in them. Male Yeis have round heads and Female Yeis have square heads. Other elements included may be: gourds, ruffs of spruce around the neck, fox pelts, moccasins, woven garters or sashes, arrows, corn, clouds, stars, and more. 284 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 285 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 286 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 287 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 288 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 289 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 290 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 291 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 292 / 1995 sold -
The bright red and black design are 2 separate weavings sewn together. This is a thick wool serape in the Navajo style. ☆☆Has some damage. ☆☆ Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle. 293 / 1995 sold -
Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle 294 / 1995 sold -
Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle 295 / 1995 sold -
Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle 296 / 1995 sold -
Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle 297 / 1995 sold -
Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle 298 / 1995 sold -
Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle 299 / 1995 sold -
Excerpt: During the second half of the eighteenth and first half of the nineteenth century, a number of weaving centers flourished in northern Mexico that produced brilliantly colored, finely woven wearing blankets, or serapes, for the affluent clientele of prosperous mining communities and sprawling cattle and sheep ranches. Saltillo in the state of Coahuila, more than 500 miles north of Mexico City, was the most famous of these textile manufacturing towns; its name gradually become associated with any fine blanket of the region, although other towns, including San Miguel Allende, Guanajuato, and San Luis PotosÃ, also produced good quality serapes. The origin of the serape as a distinctive item of outer clothing for men is unclear. Not indigenous to Mexico, it is nonetheless part of the textile tradition that developed in Mexico during the colonial period. Both native American and European elements went into it. In Aztec Mexico, a smaller rectangular manta, or man's wearing blanket, called tilmatli in Nahuatl, was woven on a backstrap loom and worn with the two upper corners tied together at the shoulder or at the neck. The Saltillo serape is larger and worn in different ways: over one shoulder, wrapped and draped like a shawl around the body, or as a poncho, since many have neck slits. Serapes, highly prized prestige items of clothing in Mexican society because of their fine weave, striking colors, and harmony of design, were very popular among riders of horses because of the suitability for life on horseback. Painters of the time depict vaqueros (cowboys) and horsemen wearing this colorful garment. When not in use, it was rolled and tucked behind the saddle 300 / 1995 sold
Photos 201 - 300 of 1995
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