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--- alcheringa:1-1:from_shaking_the_pumpkin [2022/02/19 02:59] – [Overview] haleyelizabethrose
+++ alcheringa:1-1:from_shaking_the_pumpkin [2025/04/09 16:08] (current) – [Bibliography] admin
@@ Line 2: / Line 2: @@
 {{ :alcheringa:1-1:from-shaking-the-pumpkin-pages_from_alcheringa_1-1.pdf |}}
 ===== Overview =====
-This song poem originates from the Seneca tribe and is chanted to begin a ceremonial season of rebirth called I'dos. The poem was transcribed by Jerome Rothenberg and was written and formatted in a way to exemplify the dynamic and rhythmic nature that the chanted oral piece provides.
+This song-poem originates from the [[https://en.wikipedia.org/wiki/Seneca_people|Seneca tribe]] and is chanted to begin their tribe's ceremonial season of rebirth called I'dos. The poem was transcribed by Jerome Rothenberg and was written and formatted in a way that exemplifies the dynamic and rhythmic nature that the chanted oral piece provides.
 ===== Context =====
-This song-poem originates from the oral chants of the Senecan tribe. Traditionally, these were songs sung by ceremonial leaders called hajawas. Hajawas sang these chants to begin the cycle of renewal called I'dos in the [[https://senecalanguage.com/|Senecan language]], which is called Onöndowa’ga:’ Gawë:nö׳, translated to "Language of the People of the Great Hills." I'dos is also translated to "shaking the pumpkin" and also "The Society of the Mystic Animals."
+The Senecan tribe is located in New York and has historically lived South of Lake Ontario.
-===== Commentary =====
+Traditionally, this was song was sung by ceremonial leaders called hajaswas. Hajaswas sang these chants to begin the cycle of renewal the tribe called "I'dos" or "Onöndowa’ga:’ Gawë:nö׳" in the [[https://senecalanguage.com/|Senecan language]]. Onöndowa’ga:’ Gawë:nö׳ is translated to "Language of the People of the Great Hills." I'dos is also translated to "Shaking the Pumpkin" and "The Society of the Mystic Animals."
+Often Senecan poetry does not make use of words at all and instead makes use of rhythmic sounds not defined in the Seneca language. Many of this song's audible elements are included for effect and to add to the flow of the song throughout the oral performance.
+===== Commentary =====
+Much of this piece uses sounds that are not words at all but are used for effect to create an audible flow. These sounds are used as a refrain to frame the rest of the song. Rothenberg also transcribed the song-poem with some notes that act somewhat like directions, which include information about the nature of the chanting and some notes about the speed at which the chant was performed. Specifically, there is a note about the tempo of the last three 'songs' (which could be perceived as stanzas of a single song) increasing noticeably during the oral performance.
 ===== Bibliography =====
+“A Conversational Seneca Language Page.” Seneca Language, 26 Aug. 2021, https://senecalanguage.com/.
+Responsive Website Design by Michael Rose http://www.rosemconsulting.com. “Seneca Indian Tribe.”
+The Seneca Indian Tribe - Member of the Iroquois Nation, http://www.indians.org/articles/seneca-indian-tribe.html.
+Responsive Website Design by Michael Rose http://www.rosemconsulting.com.
+“Seneca Indian Tribe.” The Seneca Indian Tribe - Member of the Iroquois Nation, http://www.indians.org/articles/seneca-indian-tribe.html.
+“Seneca People.” Wikipedia, Wikimedia Foundation, 18 Feb. 2022, https://en.wikipedia.org/wiki/Seneca_people.
+{{tag>Seneca_Nation Translation oral_tradition sacred concrete_poetry}}

Trace: • cesaire_on_negritude • they_came_in_ships • daily_space_-_psychology_of_composition • vision_of_the_children_of_evil • serpent_and_the_fire • the_deadly_dance_aztec_32 • all_pages_in_the_omnipoetics_project • the_codex_chimalpopoca

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