Marie Annette Jaimes

A RESPECTED MAN once said, "The modern woman stands before a great cultural task, which means perhaps the beginning of a new era" (see Note 1). His name was Carl Jung, the famed psychiatrist and early protege of Sigmund Freud. I would like to add to this insight the belief that American-Indian (A-1) women stand at the forefront of this evolutionary stage in mankind’s maturity. I see these times as one whereby men will finally look towards all women to help seek the solutions to the dilemmas of our days. Some already do but many women have to believe in themselves, and then need to be in more positions of equality and status to work with men towards establishing a new order that respects the collective effort of women to satisfy individual needs. What I mean by the collectively-oriented person as differentiated from the individually oriented person is that the latter is more self-oriented while the former cooperates in a unity among those who can transcend the ego, the base of one’s recognized individuality. It appears that men have always sought their individual expression for identity first, before trying to discover their collective, while women are more collectively-oriented in their identity before attempting to find individual expression. This could be for many reasons--biological, sociocultural, psychonuerological, and etc. It can even be surmized that this is so because of women’s child-bearing ability and traditional nurturing nature. Therefore, it could be assumed on this theoretical basis that man needs woman to get in touch with his collective identity since he is so individually-oriented and woman needs man to attain her individual identity since she is more collectively-oriented (see Note 2). Furthermore, I believe that many A-I women have innately known this all along, and that this could be the reason these women as a whole are not as involved in the ERA movement and other feminist activities that role-model their aggressiveness after ego-censored men. It seems the very ones these feminists call their oppressors are those they try to emulate by "turning the tables" on men. It is another vicious cycle in the continuous drama between the female and male domination struggle, of which many Indian women apparently do not care to play a part (see Note 3). The focus of this paper, therefore, will look for the reasons why from A-1 women’s traditional past as well as current trends that emphasize the collective themes matriarchy, androgyny, and spiritual unity among native men and women. These will be from the Indian women’s perspective along with contributions from their non-Indian sisters. There is a particular interest in the Indian women’s new image that appears to be emerging from the context of these times and with the help from our mentors, both Indian and non-Indian. It is a new identity for today, as a product of the past and a hope for our very anxious future, which is based on a spiritual philosophy from our ancestral origins.

To begin with let us consider Indian women sterotypes in the two extremes: the squaw and the "Cherokee princess" of which alot has already been said in protest, but we still haven’t gone beyond this. They are both misconceptions about the lives of Indian women, and consequently have had a destructive influence on their contemporary roles and aspirations. N. Butterfield writes, "The familiar image of the Indian woman as a sullen drudge who lives out her days in a powerless and subordinate existence is one which was first fostered by white male historians and missionaries who interpreted what they saw in Indian society from their own framework of male superiority." In fact, the Hollywood version of male/female relationships among Indian people was that the woman walked three paces behind her man and to female inferiority rather than protection of her. The fairy tale of the historical Indian princess, on the other hand, had its roots in the Keith Century romanticism, which still prevents us from being acknowledged and taken seriously as full and complete human beings, and which is more the fault of Anglo-chauvenism. She concludes that in reality most Indian women led neither an inferior or privileged existence but were an important and integral part of the life and direction of their people (see Note 4).

Compare the above stereotypes of A-1 women to the female archetypes of Euroamerican culture, whereby the virgin and the prostitute are actually archaic images of the "free" woman since both are in control of the "giving," so to speak, as opposed to domesticated woman, the wife and helpmate whose life and goal is union with the male if not actually sanctioned for his "taking" (see Note 5). Both the Indian stereotypes and the Anglo archetypes mentioned are the products of the "white" male supremacy mind set that prevails about all women. In traditional Indian societies it should be noted that there were no prostitutes, and the virgins were highly respected throughout their emergence into marriage and motherhood from their maidenhood as a very special but temporary growth stage in their lives, which was sacredly symbolized in their puberty rites.

Now we will view A-1 women from their traditional native philosophy and spirituality, as presented by C.A. Eastman on the Lakota Sioux religion. This depicts the essence of what is meant by androgyny in the English language and culture as the integration of both the feminine and masculine nature within the individual, both female and male. In The Soul of the Indian (1911), the Sun and the Earth are symbolic of the parents of all organic life. From the Sun as the universal Father proceeds what is called "the quickening principle" in nature while the patient and fruitful womb of the universal mother is the Earth. In this context, the reverence and love for them both was really an imaginative extension of human kind for his/her immediate parents (see Note 6). Thus, the Sun and the Earth, representing the male and female principles, are the main elements in the Great Spirit’s creation in the Sioux religion with the other planets being subsidiary to them. Eastman expressed it thus, "The enkindling warmth of the Sun entered into the bosom of our mother, the Earth, and forthwith she conceived and brought forth life, both vegetable and animal" (see Note 7).

Regarding the status of traditional Indian women in general, The Gospel of the Redman (1963) describes them as having votes among their people ages before their non-Indian counterparts were accorded the privilege in Europe. They had a voice in all national affairs and could rise to the chieftainship. In many tribes, the High Chief was a woman; these were called women Sachems, Rowainers or Rainbow Women, according to the tribe to which they belonged. In most tribes, the woman was the owner of the home and of the children, and of whatever was in the home. The man owned the horses, cattle and crops, and whatever he produced or secured with his own hands. But when game was killed, or crops harvested and brought into the house they became the property of the wife. In other words, the home was her domain and the children were mostly her responsibility (see Note 8).

Eastman proclaims, ". . . it has been said that the position of women is the test of civilization." The Sioux wife did not take the name of her husband nor enter his clan, and the children belonged to the clan of the mother. All of the family property was held by her, descent was traced in the maternal line, and the honor of the house was in her hands. He continues that modesty was her chief adornment. Also, a Sioux woman who had attained to ripeness of years and wisdom, or who had displayed notable courage in some emergency was sometimes invited to a seat in council. Her early and consistent training, the definiteness of her vocation, and above all her profoundly religious attitude gave her a strength and poise that could not be overcome by any ordinary misfortune (see Note 9).

According to Butterfield, these spiritual beliefs and values were particularly reflected in the matrilineal societies among Indian people, such as the Iroquois and Delaware in the East, the Creek, Choctaw, Chickasaw and Seminole in the South, the Pawnees, Otoe, Missouri and Crow in the Great Plains, and the Navajo and numerous Pueblo tribes in the Southwest. In these societies, membership in the tribe, clan ownership, inheritance of property, and hereditary right to public office developed through the female line. Thus, all household articles belonged to a woman, and she could build and own a house. In fact, in most tribes the woman could, under no condition, be deprived of her belongings by her husband. This was so even if the two were divorced, which was a simple matter that could be initiated either by the wife or husband. The woman could divorce her husband simply by placing his belongings outside the door.

In the Founding Mothers, Deparre writes that Indian women had greater economic, social and political status than colonial women. The mothers of the tribe often had a final say when the warriors’ council disagreed and they could stop the tribe from going to war by refusing to provide trail rations and mocassins. They also had the final say in the fate of captives taken during the war. Native women were also less economically dependent on their husbands since the economic security of the tribe was maintained by male relatives in the kinship system to help the woman if anything happened to her husband. Women also played key roles in different stories of creation. LaFrance has written, "the female person is usually the primary force in the creation of the living world. (The) Earth mother brings forth life She often works along with male forces but, according to the creation myths, she is never interior to male forces. " Butterfield says this is often in sharp contrast to the Christian story of creation, where the creating force is given a male identity, and creates woman from man. Consequently, Indian women need not struggle with the question of whether God is male or female for they both are a pail of creation. Thus, tribes historically functioned with authenticity and responsibility shared cooperatively between the two, and with individual roles and positions of authority often determined by age rather than sex (see Note 10).

Nor Hall says of the matriarchal peoples that they feel the unity of all life and the harmony of the universe: "They yearn more fervently for higher consolation in the phenomena of natural life to conceiving, sheltering, nurturing mother "love" (see Note 11). The Sufis, who are founded on an Eastern religion spiritual order, describe "mother love" thus: "The vastness of the ‘mother of the world’ makes it possible to experience her only as an archery though it is a reality; the external feminine aspect of (God), hidden and fragile yet most powerful. She is one being and she is many beings . . . for her there is just the oneness . . . the essence of the collective unity among all living things" (see Note 12). C. ROSS parallels this with the heroine archaic of Native American (N-A) religion—as the female: White Buffalo Calf Woman (Dakota, Sioux), Deer Mother (Taos, Pueblo), Corn Mother (Hopi), Changing Woman (Navajo). For the Native-American, the mother or woman is first, all other things or persons follow (see Note 13).

During these times, all women need to believe in themselves more. And Indian women need to regain their traditional status and respect as well as fulfill their potential in womanhood for themselves and others, the earth, universe, and all living things. This quest can be helped by role-models and mentors, both Indian and non-Indian of which the following vision is all about:

A charismatic medicine woman is known as Brooke Medicine Eagle, which is a sacred name meaning "Daughter of the Rainbow of the Morning Star Clan Whose Helpers are the Sun and the Moon." She is the great, great grand-niece of Chief Joseph of the Nez Perce, a great Indian leader and holy man. Brought up on the Crow Reservation in Montana, she refers to herself as a visionary, a seeker, a teacher, and a healer. She is a woman whose concerns and work are on global issues, involving people of all races and traditions. She believes today’s generations have the opportunity and challenge of ". . . making real on earth a way of life which brings the age of harmony, abundance, and peace foreseen by the old ones." Her teacher was "Stands Near the Fire," also known as "Woman Who Knows Everything," an eighty year old Northern Cheyenne woman who had been "The Keeper of the Sacred Buffalo Hat" of her tribe, the sacred object which represents "the renewing power of the feminine," which is the focal point of this paper. Brooke Medicine Eagle had a vision that I feel is a significant contribution to this focus, and which I will present briefly. The site of this vision was on Bear Butte, a sacred mountain in South Dakota. In her vision she sees circles of women, one within the other:

Another woman, a non-Indian, had a similar call for her sisters, and should be considered an extraordinary female mentor for our times. She is Marilyn Ferguson, a notable author and brain researcher, who writes about "the power of women " today in her latest book The Aquarian Conspiracy (1980). It should be understood that the word "power" as used in this context refers to the strengths that women have to contribute to helping and balancing, and solving the world "problems" that confront us, which heretofore and even in the present are still considered weaknesses in our male-dominated society. Much of what she says reflects and parallels Brooke Medicine Eagle’s vision and her interpretation of it. She begins by quoting an Old Chinese proverb that says "Women hold up half the sky." In expounding on the importance of all women and their significance in the world today, she believes women represent the greatest single force for political renewal in a civilization thoroughly out of balance, Just as individuals are enriched by developing both the masculine-intellect and independence and feminine-intuition and nurturance sides of the self, so the society is benefiting from a change in the balance of power between the sexes. Therefore, she proclaims "the power of women is the powder keg of our time, as women enlarge their influence in policymaking and government . . . women are neurologically more flexible than men, and they have had cultural permission to be more intuitive, sensitive and feeling. Their natural milieu has been complexity, change, nurturance, affiliation, and a more fluid sense of time which are all strengths rather than weaknesses."

Mische is cited from her monograph, "The shift from militant feminism is evident for instead of asking for a piece of the pie men have had all along, we should be trying to create quite another pie." Ferguson believing human affairs will not be advanced by the assimilation of more and more women it, a literally man-made world. Rather, women and men together can create a new future. The values that have been labeled femmine: compassion, cooperation, patience are very badly needed in giving birth to and nurturing a new era in human history. A recent Harris poll said that women are far ahead of men in pushing for basic human qualities. Women are more dedicated to peace and opposed to war, more concerned over child abuse, and deeply moved by the pall of violence. They are indeed a formidable new part of the political scene. She says the time is coming, when we will think differently about women in leadership roles. Burns called it "a male bias that sees leadership as more command and control." As we become more aware of the true nature of leadership, women will be more readily recognized as leaders, and men will change their own leadership styles. Ferguson says, also, that thinking itself will be transformed. The poet, Adrienne Rich, proclaims women can bring to the society the very qualities necessary to alter life; a more deeply sustaining relationship to the universe Ferguson predicts this will result in sexuality, politics, intelligence, power, motherhood, work, community, and intimacy developing new meaning in a new social order. She states "the idea that women might rescue a failing society is not new. As early as 1890, Havelock Ellis saw ‘a coming invasion of women into leadership as a source of renewal . . . to an effete and degenerate civilization (whereby) masculine approaches to social organization had reached a dead end." He believed that women, with their greater sensitivity to relationships and social form, might devise ways to transcend conflict and confrontation. In 1916, George Stratten said the male genius for organization needs "woman’s sense of the heart of things" not the trappings that are characteristic of male more so than the female (see Note 15).

Let us speculate why these preceding assertions by Ferguson and others might be so by considering what both Indians and non-Indians have to say on the brain theory regarding human beings and their inherent nature besides their social and cultural conditioning. Chuck Ross claims that the traditional N-A mode of thinking is uniquely different from modern man. This difference has intrigued scholars worldwide for years. Now recent brain research has closed important evidence which explains how traditional N-A’s think: until recently brain research was almost nonexistent. He makes another parallel with the I Ching of Oriental origins that states within the unconscious mind (the right hemisphere) exists the feminine principle. Regarding language, Ross considers why traditional N-A’s never developed a written language. Two reasons may be that the right hemisphere cannot think in words, it only thinks in symbols and the fact that when traditional people wanted knowledge all they needed to do was to participate in a ceremony to receive that knowledge. In the field work that he has conducted in this area, he has arrived at the decision that N-A ceremonies allow a person to utilize his unconscious mind (the right hemisphere). Jung is cited that within the unconscious mind are latent memory traces from one’s entire ancestral past, and that the archetype of the supreme being exists in the unconscious mind (the right hemisphere). Traditional N-A religious ceremonies utilize dance, artistic symbols, music--all functions of the right hemisphere. Thus, the N-A view of the supreme being is holistic, the seeing of whole things or overall patterns. Holistic is the function of the right hemisphere. Ross asserts this may be the reason why N-A’s do not have a single term for describing the supreme being (see Note 16).

The Grass Roots program in Aspen, Colorado made a film (1977) with implications on right/left brain propensities and capabilities, entitled "The Strong Man Yields. " It spoke of the legendary right and left way of knowing by traditional American-Indians; and the ancient Sumerians as well. These people referred to the right side of the body as clever and strong but with no heart, and the left side of the body as awkward but wise and containing the heart. This parallels the connection between the right-hand, left-brain with the former and the left-hand, right-brain with the latter. In addition, the right side is considered masculine, and is oriented towards the land and sunlight, while the left side is feminine, and oriented toward the water and moonlight. It is believed that the great spirit made human beings, both males and females, of both principles, with each person divided into two hemispheres. This also reflects Jung’s anima/animus theory on masculine and feminine projections in a relationship between males and females of which more will be said later. It is also interesting to note here that land as the earth is symbolic of the masculine, not the feminine as it usually is represented in native "religion." These two sides, from the indigenous perspective, are believed to present a constant struggle between them; "good" and "evil" and one’s actions is defined as stronger in the individual personality (see Note 17). C. Ross contributes towards understanding of this from the N-A perspective. Evidence that the two hemispheres may be in competition with each other comes from work with schizophrenics. A common complaint among them is that someone is stealing their thoughts. The right hemisphere is in fact verbalizing aloud the thoughts of the opposite hemisphere before the person has a chance to speak or even think about it. N-A spiritual people have developed methods to deal with this competition of the hemispheres. Since the spiritual side of the brain is the right side, and the verbal dominant is the left, spiritual people practice a technique which allows both sides to exist without fear of being out of balance. This method for balance is called the Dakota "Red Road" in Dakota religion. This term denotes an existence between pairs of opposites. Almost all N-A spiritual people have a concept which enables this psychological balance to occur, and they pray constantly for this balance.

The isolation of the characteristics of the hemispheres are major breakthroughs according to Ross, in the self-understanding of the human race. The discovery of the mutual rivalry of the hemispheres is perhaps the most startling discovery of all. One thing is certain: mankind, stated Einstein, currently employs only a fraction of the total brain potential. Scientist Jerry Levy has said that American scientific training through graduate school may entirely destroy the right hemispheric functions. Ross concludes that it has been determined that traditional N-A’s are more dominant in right hemispheric thinking. This may be the reason for the psychic phenomenon and miracle healing performed by spiritual people. Whatever the reason, educators today are becoming increasingly concerned with the importance of the functions of the right hemisphere (see Note 18).

The film supports the claim of the A-1 legend that the left-brain side and right-handed people have become overwhelmingly predominant in our American society, and wield the political power in other countries as well. There are even A-I ancient prophesies of imbalance on the Earth due to "left-brain" technology, etc. The film cites the Hopi, Zuni, and Navajo language as originating in the right hemisphere of the brain’s capacities, but these people as students are forced to go to "left-brain schools" in a predominately left hemisphere society. This proclaims a need to honor the intuitive and metaphoric attributes of the right brain side and left-handed people. It appears to these thinkers that the latter strives for harmony while the former desires control (see Note 19). Thus, it is postulated by this writer that even though generally speaking, men and women both have these sides to their inherent nature, men are more oriented towards the right side/hand and left-brain; and women, both Indians and non-Indians are more oriented towards the left side/hand and right-brain. This also parallels the premise which this film is based on that indigenous people, both males and females, are more right or "whole" brain oriented while there is a propensity for non-indigenous men to overdue the left brain development at the expense of the right brain. Julian Jaynes in his book the Bicameral Mind (1976) supports this theory from an extremely ethnocentric point-of-view, which is interesting to note but not worth citing. If you carried this "logic" a little further on, one could make a case for the thesis that Euroamerican Anglo-Saxon males are really the psychoneurological "minority" in numbers, even though they are the majority in control in the world, from this brain theory postulation (see Note 20). This film is not scientifically based, according to "left-brain standards" or validity, but it may contribute a little to the ultimate breakthrough this theory needs and is working towards understanding the minds of men and women, both Indian and non-Indian people of our world. Brooke Medicine Eagle also supports this brain theory metaphorically in claiming that Indian people are the people of the heart, particularly the feminine sex as cited by Stratton earlier. She believes "being Indian is an attitude, a state of mind, a way of being in harmony with all things and all beings. It is allowing the heart to be the distributor of energy on this planet, to allow your feelings and sensitivities to determine where your energy goes, bringing aliveness up from the Earth and down from the sky, pulling it in and giving it out from the heart, the very center of your being. That is the Indian way." She says that when the white man came to this land, he brought the intellect, the analytic way of being which has become dominant. The prophesies say that when those two: feeling and intellect, heart and mind come together and balance, a new age will begin. She believes it has only been a couple of hundred years since that coming together, and we are all becoming natives here, in this North American land. Our dominant society and education give us the way of the mind. Yet, the Creator wanted all of us beings to live by one simple law, "That we shall be in harmony and balance with all things and all beings . . . you need to get on that circle where there is no resistance, no up (and) no down, where there are no square comers to hide in or stumble on. Then, someday, you become the circle" (see Note 21).

In presenting the "brain theory" from a non-Indian perspective, Andrew Weil refers to "The Marriage of the Sun and the Moon. " In European alchemy this is a symbolic depiction of communion for the work to be accomplished in an integration of the two dualisms perceived in the preceding native spiritual concepts as they relate to the right/left brain theory. Weil also connotes what he terms solar (masculine) and lunar (feminine) forces or energies to denote the two compartments of human mental activity. He espouses ". . . that aspect of the mind most active in ordinary waking consciousness, which uses intellect as the chief means of making sense of reality and manipulates verbal symbols, is often seen as masculine, right-handed, and day-oriented. Complementing it and contrasting with it is the feminine, left-handed, night-time consciousness: the realm of dreams, intuitions, nonverbal communication. (Therefore), "These heavenly bodies are designated for the masculine and feminine aspects of human consciousness," which brings to mind Jung’s anima/animus and reinforces the integrative nature of androgyny once more (see Note 22). Weil continues by making the assertion that we live mostly in our solar or masculine minds. And what we need is an integration of both the "solar" and "lunar" forces. This is what M. Ferguson refers to as "whole-brain" or "wholistic" thinking in The Aquarian Conspiracy (1980). He also asserts that instead of splitting the brain into right and left hemispheres, "We are much more likely to have success in looking for a vertical split than a horizontal one. " Left to him connotes below and within as opposed to above and without. Thus, he sees the natural locus of linear consciousness as "deep-brain" and inside brainstem structures as opposed to cortical or outside ones. And, according to Weil, there is increasing acceptance of the "lunar" side of human nature and the beginning of willingness to try to integrate that half of consciousness with the "solar" half (see Note 23). It is apparent that his lunar/solar concept on consciousness parallels what has been said before on the brain theory, and that the two sides or wholes, which could really be called sphere from his description, need each other; the right/lunar side for the collective identity, and the left/solar side for the individual identity, the right hemisphere for centering and the left one for balance, the right development for the "wholism" and the left one for the analysis (see Note 24). Supporting these postulations, Ferguson again cites Stratton that there is "the inherent superiority of female brains in seeing the whole (while men) . . . establish governments to give order to life, then end up coveting the functions of government more than life, in their inclination to divide and attempt to conquer (see Note 25).

Complicating today’s plight for all American women in a still predominantly male controlled society is what Jung refers to as the anima/animus psychological theory that claims many men project their suppressed feminine nature (called their anima) on women while women can do the same in projecting their suppressed masculine nature or animus on a man; however, it is more likely the male anima projection than the latter. This is considered to be negative if it persists, even though in the beginning of a relationship it is regarded as a normal stage of infatuation that occurs between two people. Therefore, it can be an exciting and even healthy period in the early acquaintance of a man and woman. Yet, they have to be able to go beyond it at a later time, for a more realistic acceptance of each other: their faults as well as their attributes, their weaknesses as well as their strengths, which involves the dark side of human nature that is in all of us. According to E. Harding, it does appear that men, for whatever reasons but usually thought of as cultural conditioning, have a more difficult time in getting in touch with their animal femine nature than women do with their animus/masculine one. This creates problems in personality adjustment since Jung and others advocate that all individuals need the integration of both natures in their growth and maturity; the meaning of androgyny (see Note 29).

It appears it is still more difficult to find men who are secure enough in expressing the emotions that may reveal the vulnerability which we all have to deal with as human beings. In fact, women are supposed to be ruled by their emotions (see Note 30) which has led to them being called "the weaker sex." However, those very "weaknesses" men attribute to women due to their assumed lack of control over their emotions, and of which many women even, interpret as such, can be considered strengths in that it allows the person to release frustration and communicate a need; something that is still very difficult for many men to do in our American society (see Note 31). Harding believes there is a definite need for all women to build up to those feminine values which our culture has neglected. She says, "This is the contribution that women have to bring to the new era of consciousness whose evolution characterizes our time . . . many a woman in the past has succeeded in escaping from the condition which demanded that she live only as a man’s counterpart by personifying his anima (at her expense), into a life of fuller opportunity for personal development. This movement of society may foreshadow the development of the women of the future--indeed of womanhood itself" (see Note 32). J.B. Miller says this all depends on the degree to which the woman does or does not accept the man’s conception about herself, Indian men included (see Note 33).

This is not to imply that women do not have an assertive or even aggressive side to their nature, but that they can "reclaim conflict" as Miller advocates by more collective efforts of cooperative groups rather than giving full reign to the ego-centered individual expression. Women also have inherent in their collective nature the sense of relatedness. She says the origins and nature of the individual’s most basic sense of connection with other human beings is from his/her so-called "dependency needs." She believes that "women’s sense of self becomes very much organized around being able to make and then to maintain affiliations and relationships. This nurtures collective unity on the positive side but can lead to negative dependency if authenticity, cooperation and creativity with ties to others is in short supply" (see Note 34). Harding claims women have a quality which makes things concrete and relates theories instantly to practice, and which men rather dread. She believes a woman ". . . meets her greatest inertia when the need is to become conscious of discrimination. (Therefore), when it is a question of relationship, the woman has an advantage over the man, for it is this which particularly interests her" (see Note 35). She cites Jung as using ". . . the old Greek philosophic concept of the Eros to express the feminine principle, in contrast to the Logos which is the masculine principle . . ." (see Note 36). And she proclaims that each man and woman may make an individual relation to the Eros truth, a relation that is to the feminine principle of relatedness as deep and binding as the relations to the Logos truth, the masculine principle of fact and logic" (see Note 37), which can be another way of expressing androgyny.

From the research and insight brought forth in this paper, it appears that women possess a peculiar spirituality very strange to men (see Note 38). This fear can and has been threatening to many of them, which one friend of mine termed "feminiphobia" from the Euroamerican perspective. And, according to Miller, this miscommunication between male and female is not so much caused by (see Note 39) the unconscious as by deprivations of full consciousness. We also need a better understanding of the meaning of androgyny in improved communication between the sexes, which this paper tried to point out. In their book The Feminine, the Arguelles state this need thus, "Not being confirmed by prejudices or ideals about (what is meant by) feminine and masculine, one can begin to see them as fundamental expressions of who one is and how one creates the world in which we (they) live (collective groups as well as individuals). The union of feminine and masculine as the inseparability of discriminating awareness and skillful compassionate behavior could be developed as a life embracing discipline, as the basic aspects of a way in which one might work with the energy of the world, (both) intelligently and compassionately . . ." (see Note 40). This energy can be called synergy, in which the total effect is greater than the sum of effects, which could be a greater justification for union between two individuals or within and among collective groups. And it is the essence of this synergy that I believe the traditional indigenous people reflect in their world view from their understanding of male and female as represented in their spiritual philosophy (Eastman and Setons). In fact, I believe women have always intuitively known this, and especially American-Indian women--that is if they don’t succumb to role-modeling themselves after men. As P. Slater so adroitly puts it in Earthwalk, "Women have not generally displayed the same need to monumentalize themselves all over the environment . . ." (see Note 41). He states, "Since we are all unique to begin with, the effort to make oneself unique is suspect. It attempts to deny a truth that (American) men find particularly hard to swallow . . . our differentness is not a personal achievement but a function of our participation in a larger entity. Diversity is (thus) created by groups . . . connectedness involves a recognition that uniqueness is a collective product" (see Note 42). He is supported by the research on the theme of this paper—"the collectivity of the feminine."

Indeed, human survival may require that the private virtues of women go public. Ferguson says ". . . some men (today) are openly emulating such feminine qualities as integration, empathy and reconciliation. They see in women a greater sensitivity to time and season, intuition about direction, an ability to wait. . . ." She cites Gandhi on what he meant by Satyagraha "if (it) is to be the mode of the future then the future belongs to women" (see Note 43). And this is urgently needed, according to Brooke Medicine Eagle’s message and others, at a time when global affairs threaten world peace. Ferguson adds, "Women are now learning to use their power openly--what has been called ‘integrative power’ rather than the coy or manipulative ways of the past" (see Note 44). Again, I repeat, what I believe she and others cited in this paper mean by "power" is not only political but in terms of what all women have to offer in the way of strengths and energies for creative problem-solving to the critical conflicts that beset mankind in these times. Ferguson also proclaims advocates of "belief in women" recognize that men as well as women have been the victims of history and narrowly defined roles. She calls it ". . . a caring form of power, and one aligned with love . . . work for social justice, peace, overcoming poverty and alienation . . . for building a more truly humanizing future is not even possible without a combination of love . . . power, for love itself is not even possible without power or self-assertion (since) power without love is easily reduced to manipulation and exploitation." This is what I think Miller meant by "reclaiming conflict" at a time when women are represented in far more greater numbers than the establishment. Ferguson also connotes the black and white symbolism of Yin and Yang forces from Oriental philosophic origins as the integration of the complex feminine and masculine principles of the individual, both male and female; another case in point for androgyny (see Note 45).

Regarding today, the Sufi writings of Hazrat Inayat Khan are stated thus, "There is no line of work or study which women in the west do not undertake or accomplish as well as men. Even in social and political activities, in religion, in spiritual ideas . . . the charitable organizations existing in different parts of the West are mostly supported by women, and I see as clear as daylight that the hour is coming when women will lead humanity to a higher evolution (see Note 46). The implications of these times are based on Jungian psychology, as expressed by Harding, ". . . humanity at large has moved toward a greater consciousness, chiefly through the emergence of a conscious and personal ego whose aims have conflicted with the simple urges which Mother Nature first implanted in our breasts. Thus, as woman has evolved and become more aware of herself as a separate entity--an ego--a conflict has arisen within her psyche between the individual values which she has attained and the ancient collective feminine trends . . .(yet) conflict is the beginning of consciousness . . ." (see Note 47).

In conclusion, certain points and issues brought out in this paper are what I understand as matriarchy, androgyny and spiritual unity among men and women from a traditional indigenous world view. I am making the assertion that these are reflected and symbolized in the American-Indian philosophy and spirituality from the past. In addition, there is an attempt to compare androgyny in the context of today’s American society, both its recognition and nurturance in personality maturation as well. I also parallel this with the brain theory from both Indian and non-Indian perspectives, and of meeting individual needs, which appears "masculine-oriented," with the collective consciousness that seems more "feminine-oriented" according to the research presented.

I have also based this paper on the premise that many native women of continent have always felt this in their hearts, even though they might have not been able to express it with their minds, either in the past and present. Indeed, the complexity of human behavior and nature is more difficult to think about than to feel what it is really all about. I am also of the opinion that this situation is a significant reason why A-I women on the average are not as politically active as their Anglo counterparts; the "white feminists" or the ERA movement (see Note 48). I proclaim that the spiritual love and philosophy that is still within many of our Indian women, in contrast to the Euroamerican cynicism and mistrust among the sexes, can contribute to the collective unity and power with their non-Indian sister, which is awe-inspiring in its hopes and potential for the future of man and womankind. Yet, Indian women, too, must reclaim their "power" and strength by finding that source in their traditional past and among their spiritual mentors--the grandmothers of Brooke Medicine Eagle’s vision. As expressed by Hall, "If the feminine link with the past is recovered, the old wise man, the work patriarch, can retire, leaving us face to face with the future" (see Note 49).

I would like to close with Brooke Medicine Eagle’s prayer for all of us, both female and male, Indian and non-Indian, "Not only for myself do I ask this, Grandfather, Great Spirit, but that the people and all living things and the Earth with us may live" (see Note 50).

1. Harding, E.M., The Way of All Women, Harper, Colophon Books, 1970, preface.

2. Jaimes, M.A., unpublished papers, Arizona State University, 1981.

3. Jaimes, M.A., "Survey on A-1 Women and Political Involvement," at National Congress of A-I’s, Spokane, Washington, November, 1981.

4. Butterfield, Nancy, "Transcending the Stereotype: A-1 Women Embody Modern and Traditional Characteristics," Ohoyo, July, 1980, p. 5.

5. Hall, Nor, The Moon and the Virgin: Reflections of the Archetypal Feminine, Harper and Row, 1980, p. 11-12.

6. Eastman, C. A., Ohiyesa, A., The Soul of the Indian: An Interpretation, University of Nebraska, Lincoln and London, 1911, p. 13-14.

7. Ibid., p. 122.

8. Seton, Ernest and Julia, The Gospel of the Redman: An Indian Bible, Seton Village, Santa Fe, NM, 1953, p. 33-34.

9. Eastman, C.A., The Soul of the Indian, 1911, p. 41-43.

10. Butterfield, N., "Transcending the Stereotype," Ohoyo, 1980, p. 5.

11. Hall, Nor, The Moon and the Virgin, 1980, p. 42.

12. Ihayat, Taj, The Crystal Chalice: Spiritual Themes for Women, Sufi Order published, 1978, p. 60-61.

13. Ross, Chuck, "Brain Hemispheric Functions and the N-A’s," Journal of American Indian Education, 21:3.

14. Medicine Eagle, Brook, "The Rainbow Bridge," The Movement, January, 1982, (Reprinted from Shamanic Voices by Joan Halifax; revised for many strokes by BME) p. 20-21.

15. Ferguson, Marilyn, The Aquarian Conspiracy, J. P. Tarcher, Inc., L.A., St. Martin’s Press, NY, 1980, p. 226-28.

16. Ross, C., "Brain Hemispheric Functions of the Native Americans," JAIE 21:3.

17. Grass Roots Program, "The Strong Man Yields," film, Aspen CO, 1977.

18. Ross, C., "Brain Hemispheric Functions of the Native Americans," JAIE, 21(3), 1981.

19. Grass Roots (film) "The Strong Man Yields," Aspen, CO., 1977.

20. Jaimes, M.A., unpublished papers, ASU, 1981.

21. Medicine Eagle, B., "The Rainbow Bridge," The Movement, 1982, p. 20-21.

22. Weil, Andrew, The Marriage of the Sun and the Moon: A Quest for Unity in Consciousness, Houghton-Mifflin Co., Boston, 1980, p. 244-45.

23. Ibid., p. 256-57 and 259.

24. Jaimes, M.A., unpublished papers, ASU, 1981.

25. Ferguson, M., The Aquarian Conspiracy, 1980, p. 226-28.

26. Ibid.

27. Medicine, Bea, "The Interaction of Culture and Set Roles in the Schools," Integradeducation, Special issue of Indian Education, University of Massachusetts, Vol. XIX, #1-2, January, 1982, p. 29.

28. Ibid.

29. Harding, E., The Way of All Women, 1970, preface.

30. Goldburg, Herb, Ph.D., The Hazards of Being Male, New American Library, 1976, chap. 4.

31. Miller, J.B., M.D., Toward a New Psychology of Women, Beacon Press, Boston, 1976, p. 6.

32. Harding, E., The Way of All Women, 1970, p. 97-99 and 119.

33. Miller, J.B., M.D., Toward A New Psychology of Women, 1976, p. 14.

34. Ibid., p. 81 and 83.

35. Harding, E., The Way of All Women, 1970, p. 271.

36. Ibid., p. 25.

37. Ibid., p. 223.

38. Ibid., intro.

39. Miller, J.B., M.D., Toward A New Psychology of Women, 1976, p. 94.

40. Arguelles, Miriam and Jose, The Feminine, Shambhala, Boulder and London, 1977., p. 118.

41. Slater, Philip, Earthwalk, Anchor Press, Doubleday, Garden City, NY, 1974, preface.

42. 1bid., p. 209.

43. Ferguson, M., The Aquarian Conspiracy, 1980, p. 226-28.

44. Ibid.

45. Ibid.

46. Ihayat, The Crystal Chalice, 1978, p. 124.

47. Harding, E., The Way of All Women, 1970, p. 5.

48. Jaimes, M.A., "Survey on A-I Women and Political Involvement," Nov., 1981.

49. Medicine, B., "The Interaction of Culture and Sex Roles in the Schools," Integradeducation, 1982, p. 29.

50. Hall, Nor, The Moon and the Virgin: Reflections of the Archetypal Feminine, 1980, p. 246.

51. Medicine Eagle, B., "The Rainbow Bridge," The Movement, 1982, p. 21.

Marie Annette Jaimes is currently a doctoral degree candidate at Arizona State University. Her paper was presented at the Western Social Science Conference in Denver, Colorado in April, 1982.