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    Dream Catchers: Legend, Lore and Artifacts
    Dream Catchers: Legend, Lore and Artifacts
    Dream Catchers: Legend, Lore and Artifacts
    Ebook194 pages2 hours

    Dream Catchers: Legend, Lore and Artifacts

    By Cath Oberholtzer

    4.5/5

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    About this ebook

    An investigation into the symbol of Native heritage.

    In Ojibwe (or Chippewa in the United States) culture a dream catcher is a hand-crafted willow hoop with woven netting that is decorated with sacred and personal items such as feathers and beads. The Native American tradition of making dream catchers--hoops hung by the Ojibwe on their children's cradleboards to "catch" bad dreams--is rich in history and tradition.

    Although the exact genesis of this intriguing artifact is unknown, legend has it that a medicine woman forms a circle from a willow branch and, with sinew, borrows the pattern from a spider, weaves a web, and hangs it over the bed of a sick child who recovers by morning. In some versions dream catchers catch good dreams and let bad ones through, while others catch bad dreams and let good dreams through. This legend accompanies dream catchers offered for sale across North America and beyond.

    These themes, among others, are carried throughout this book which explores the appropriation of dream catchers by Native Americans of different nations, as well as the New Age movement. Dream Catchers also discusses the blending of two religious philosophies whereby Native and Christian icons are mixed.

    More than 40 color photographs feature contemporary dream catchers and artifacts with informative captions that identify and comment on the different patterns, their significance and history. Dream Catchers features the work of Native artist Nick Huard who creates dream catchers in his studio in Kahnawake outside of Montreal.

    LanguageEnglish
    PublisherFirefly Books
    Release dateJan 9, 2014
    ISBN9781770854482
    Dream Catchers: Legend, Lore and Artifacts

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    • 5/5
      The only real scientific research about dreamcatchers known to me. If you want to understand the meaning of dream catcher, this book is for you.

    Book preview

    Dream Catchers - Cath Oberholtzer

    title-page

    Contents

    Part 1: Legend and Distribution

    Origins

    Algonquian Cultures

    Dreaming

    Part 2: Net Charms

    Power in Lines and Knots

    Non-Algonquian Cultures

    Dream Catchers Today

    Part 3: Scale

    Fascination with ‘Indians’

    Marketing

    Artists and Manufacturers

    The Future

    About the Artist

    Bibliography

    Photo Credits

    Acknowledgments

    No project reaches fruition without the assistance of many people, and I am indebted to a great number of individuals who have willingly shared information, photographs and actual dream catchers over the years. My gratitude is extended to Trudy and John Nicks, Alison Brown, Tabitha Cadbury, Debbie Cochrane, Gerry Conaty, Stephen Cook, Alan Corbiere, Leslie Dodds, Bernie Francis, Sue Giles, Richard Green, Judy Hall, Rachel Hand, Susan Haskell, Nick Huard, Stephen Inglis, White Wolf James, Mi’sel Joe, Chantal Knowles, Ken Lister, Anne Marin, Damian MacSeain, Ruth McConnell, Ann McMullen, Beth Oberholtzer, Ron Oberholtzer, Katherine Pettipas, Kim Reid, Angela Robinson, Donald Smith, Nick Smith, Sandra Weizman, Bill Wierzbowski and Laila Williamson. Needless to say, if I have overlooked anyone, it was inadvertent.

    Nor does a book come to print without a competent publishing house behind it. The invitation to prepare this manuscript was proffered by Michael Mouland (on the advice of Trudy Nicks) and encouraged by Firefly Books publisher Lionel Koffler. The final product came about thanks to the team at Bookmakers Press, with editor Tracy C. Read and copyeditor Susan Dickinson bringing a critical perspective, a sharp eye and a deft touch to the text, while art director Janice McLean contributed her talents with a lovely original design. To all of them, a sincere thank you.

    About the Author

    Cath Oberholtzer

    Currently a conjunct professor in the Anthropology Department at Trent University, in Peterborough, Ontario, and a research fellow with the Trent University Archaeological Research Centre. Cath Oberholtzer began her career as an archaeologist. While her original focus was on the prehistory of southern Ontario, that shifted to cultural anthropology when she began to research the early material history of the Crees in numerous museums. In addition to undertaking archival research related to the early British and Scottish presence in the James Bay area, she has gathered firsthand accounts from members of the Cree communities on the coasts of James Bay, participated in workshops with the Crees at Val-d’Or, Quebec, written extensively about Cree material culture and lectured on the aboriginal art of the Americas. Dr. Oberholtzer lives in the historic town of Cobourg, Ontario, where she is actively involved in a number of organizations and social groups.

    Butterfly by Nick Huard. Photograph by Jan Thijs. Materials: Eastern bluebird wings, hyacinth macaw feathers, beaver fur, bone beads, caribou babiche.

    Legend and Distribution

    The legend of the dream catcher began long ago, when the child of a Woodland chief fell ill. Unsettled by fever, the child was plagued with bad dreams and unable to sleep. In an attempt to heal him, the tribe’s Medicine Woman created a device that would catch these bad dreams. Forming a circle with a slender willow branch, she filled the center with sinew, using a pattern borrowed from our brother the Spider, who weaves a web. This dream catcher was then hung over the bed of the child. Soon the fever broke, and the child slept peacefully.

    It is said that at night, when dreams visit, they are caught in the dream catcher’s web, and only the good dreams are able to find their way to the dreamer, filtering down through the feather. When the warmth of the morning sun arrives, it burns away the bad dreams that have been caught. The good dreams, now knowing the path, visit again on other nights.

    Today, it’s possible to purchase dream catchers at First Nations and Native American art centers, powwows, airport kiosks, museum gift shops, bargain stores and any number of other venues or gatherings. Across North America and beyond, wherever dream catchers are sold, some version of this story is printed and included with each item. Minor variations may occur — a Lakota Sioux dream catcher legend, for instance, claims the dream catcher traps good dreams and lets the bad ones pass through. With each, the promise offered by the dream catcher bears a direct relationship to the originating legend.

    Composed primarily of circular hoops with weblike netting and often decorated with beads and feathers, dream catchers are recognized by Natives and non-Natives as a symbol of First Nations and Native American identity and spirituality. Produced in a range of sizes, from tiny examples less than one inch (2.5 cm) in diameter to some as large as eight feet (2.4 m), and occasionally even larger, dream catchers are also incorporated into jewelry and re-created as images on clothing and in art. Whatever the size or form of the dream catcher, bad dreams are intended to be caught in the net, while good dreams slip through to the dreamer.

    What is it about dream catchers that makes them so compelling? What gives them power? Why do Native cultures imbue dreams with so much meaning? How is it possible that several First Nations can claim to be the originators of this form? What can we learn from both the distant past and the more recent traditional cultures? And why have dream catchers become so popular in today’s society? Our dream is that this book will provide you with some answers to these questions.

    In the 1990s, the commercial presence of dream catchers reached a peak in North America. A virtual flood of actual dream catchers — as jewelry and as imagery on everything from stationery, birthday cards and address stickers — began to appear in gift shops, tourist venues, craft outlets and at Native American gatherings. At the same time, newspapers and magazines overtly promoted dream catchers in feature articles and photographs or included them as more subtle aspects of the background.

    Advertisements in Native American and museum gift catalogs, magazines and craft-supply catalogs offered ready-made Native dream catchers for purchase or in the form of craft kits that came with all the materials necessary to make your own. How-to instructions for making dream catchers and jewelry appeared in such Native-focused journals as Whispering Wind and on the Internet. Dream catcher imagery became incorporated into the artistic expressions of Native artists in two-dimensional and three-dimensional pieces, the form and style adapted to the content.

    Using this evidence, it is possible to document the locations and tribal affiliations of the makers, from the Atlantic coast to the Pacific coast, from the subarctic to the American Southwest. Ethnic groups span the continent, including, for example, the Malecite, Mi’kmaq, Nanticoke, Penobscot and Passamaquoddy in the east; the Haida and Interior Salish on the west coast; the Haudenosaunee (Iroquois) and Ojibwa of the Great Lakes region; the James Bay Crees in the north; the western Crees, Blackfeet, Lakota and Dakota Sioux of the Plains; and the Navajo and Apache in the American Southwest.

    Dream catchers meet all the requirements of the perfect souvenir purchase: they are small, portable, nonperishable, handcrafted and affordable. Categorized as tourist items by virtue of their presence and promotion in venues that attract tourists, dream catchers also now possess — embedded within their physical form — other layers of meaning. They are considered functional in any number of situations. They can be worn as ornaments but are also employed as potential sources of well-being — to protect a vehicle operator, for instance, or to shield a computer from viruses. They may be used to filter messages or as a memento that validates a vacation.

    It is their exoticism as material reminders of the other that renders dream catchers desirable as gifts and collectibles. It also appears that they may serve to signify and project — at least to the non-Native audience — the collector’s empathy and presumed understanding of Native culture. Larger-scale art pieces, created as the consequence of dreams experienced by the artist and thus manifesting a further significance of creativity and mystical experience, reiterate the buyer’s knowledge and appreciation of art, especially Native art. In these ways, dream catchers cross cultural boundaries and serve to communicate a shared consciousness that unites persons of different backgrounds.

    While the wording varies only slightly between examples, the version of the legend or myth that accompanies each dream catcher introduces some appealing Native beliefs to the new owner. Most legends present a simulated and timeless mythical past that projects a romantic essence to the Native culture. One version stresses the Native belief that dreams have magical qualities with the ability to change or direct their path in Life.

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