HomeCultures and Traditions of Red Savages
Page 1 of 1
Cultures and Traditions of Red Savages
by Guest Sat May 04, 2013 10:21 pm
The Memory
"Interestingly enough most of these tribes seem to be united only by a hatred of whites, which hatred, invariably, in a time of emergency or crisis, takes precedence over all customary con- and rivalries. To attack whites, intruding into their lands, once the war lance has been lifted, even long-term blood enemies will ride side by side. The gathering of tribes, friends and foes alike, for such a battle is said to be a splendid sight. These things are in virtue of what, among these peoples, is called the Memory."
"Savages of Gor" page 35
"Hand sign, I suspected was the key to the capacity of the tribes to unite and protect their territories against outside encroachment, that and what they called the Memory."
"Savages of Gor" page 148
"Many tribes, apparently, would not deal on a face-to-face basis with whites. This had to do with the hatred and suspicion fostered by that tradition called the Memory. The Memory, as it is called, and their hatred for the white man, had taken priority, as it commonly did, over their bloody and almost continuous intertribal differences. The red savages, I speculated, if they wished, with their numbers, and their unity, conjoined with an approximate technological parity in weapons, should be able to hold the Barrens indefinitely against white intrusion."
"Savages of Gor" page 248
"The Yellow Knives, in cooperating with white soldiers, had betrayed the Memory. In such a way, according to the Memory, an earlier tragedy, now almost lost in legends, had begun. The Barrens must be protected. Too, sacrilege had been performed, in the attack on a summer camp. Was this not to be avenged? Even more seriously Kinyanpi had come to the more western countries. Such alliances, those of Yellow Knives with forces such as those of the white soldiers and the Kinyanpi, threatened the delicat tribal balances in the Barrens. Such events might produce dislocations, interfering with the migrations of the Pte, the Kailiauk, and forcing tribes from ancestral hunting grounds."
"Blood Brothers" page 448
Go to Top
Work
"Do you want any help?" I asked. "No," said Cuwignaka. "This is woman's work." I laughed. This response, a joke on Cuwignaka's part, is a commonplace among the red savages. The offer of a man to help with a woman's task is almost always refused. The man has his work, the woman hers. The gender of a task commonly has a plausible rationale. It seems to be the men, for example, who are best suited to be the warriors and the women who are best suited to be the lovely, desireable prizes of such warriors. Similarly it seems men, with their strength, agressiveness and size, would be better suited for the hunt, pursuing the swift, trident-horned, belligerent kailiauk at full speed than the slighter, softer women, and that the women, with their patience, their sense of color, with their small, nimble fingers, would be better suited to exacting fine tasks such as beadwork and sewing. Similarly, it is natural to expect that the general, sex-linked orientations and predispositions, statistically obvious, both male and female, or human beings, presumably functions of genetic and hormonal differences, would tend to be reflected, broadly, in the sorts of tasks which each sex tends to perform most efficiently and finds most congenial. Some tasks, of course, from the biological point of view, may be sex-neutral, so to speak. Whether sex-neutral tasks exist or not is an interesting question. Such a task would seem to be one in which the sexual nature of a human being, with all its attendant physiological and psychological consequences, was irrelevant. It seems likely that sex-neutral tasks, at least of an interesting nature, do not exist. We shall suppose, however, for the purposes of argument, that there do exist such tasks. Let us suppose, for example, that the cutting of leather for moccasins is such a task. Now among the red savages this task, supposedly sex-neutral, for the purposes of argument, is always, or almost always, performed by females. This call attention to an interesting anthropological datum. The performance of even tasks which may be 'sex-neutral," tasks that do not seem to have an obvious biological rationale with respect to gender, tends to be divided, in culture after culture, on a sexual basis. Similarly, interestingly, whether for historical reasons or not, these cultures tend to be in substancial agreement on the divisions. For example, in most all cultures, though not all, loom weaving is a female task. This tends to suggest that it is important in these cultures that sexual differences, in one way or another, be clearly marked."
"Blood Brothers" page 81/2
Go to Top
Travelling
"No more then two kaiila are to be brought by any single white man into the Barrens. Too, no party of white men in the Barrens is permitted to bring in more than ten kaiila."
"These are the rules of the red savages, "he said.
"Then, " said I, "only small groups of white men could enter the Barrens, or else they would be on foot, at the mercy of the inhabitants of the area."
"Savages of Gor" page 137
"“They are bringing their goods with them,” I said. The travois with them were heavily laden, with bundles, and lodge skins and poles. Indeed, the travois poles themselves, when untied and freed from teh kaiila, would be used as lodge poles.
“It is the way our peoples move,” said Cuwignaka. Goods would not be left behind, save occasionally in hidden caches."
"Blood Brothers of Gor" page 26
Go to Top
Shadow Clock
"At the feet of Watonka there was a slim, upright stick. In the dirt, about the stick, were drawn two circles, a larger and a smaller. In the morning, when the sun ws high enough to cast a shadow, the shadow, I surmised, would have come to a point on the outer circle. At noon the sun, it seemed, in this latitude, casting its shortest shadow, would bring the shadow to or within the smaller of the two circles. When the shadow, again, began to lengthen, the sun would be past meridian. I looked up at the sun, and down to the stick and its shadow. It was, I conjectured, less than half of an Ahn before noon."
"Blood Brothers of Gor" page 198
"Why would they not simply judge noon by the position of the sun?”
“The stick is more accurate,” said Cuwignaka. “Too, the shadow may be watched intently, as the sun may not be.”
"Blood Brothers of Gor" page 205
Go to Top
Summer Festivals
"This is a time of truce and peace. The celebrating tribe, during its own festival period, naturally refrains from belligerent activities. Similarly, interestingly, enemy tribes, during this period, perhaps in virtue of an implicit bargain, that their own festival times be respected, do not attack them, or raid them. For the red savages the festival times in the summer, whenever they are celebrated by the various tribes, are the one time in the year when they are territorially and politically secure. These are very happy times, on the whole, for the tribes. It is nice to know that one is, at such times, safe. More than one war party, it is recorded, penetrating deeply into enemy territory, and seeing the high brush walls of a dance lodge, and discovering that it was the enemy’s festival time, has politely withdrawn. This sort of thing is not historically unprecedented. For example, in ancient Greece the times of certain games, such as the Olympic games, constituted a truce period during which it was customary to suspend the internecine wars of competitive cities. Teams and fans from the combatant polies then could journey to and from the stadiums in safety. Two additional reasons militating against bellicosity and martial aggression during the summer festivals might be mentioned. First, the size of these gatherings, the enemy being massed, so to speak, tends to reduce the practicality of attacks. Bands of men are not well advised to launch themselves upon nations. Secondly, it is supposedly bad medicine to attack during the times of festivals."
"Blood Brothers of Gor" page 86
"“I have seen many gifts being exchanged about the camp,” I said.
“It is a time for happiness and giveaways,” said Cuwignaka. “The kailiauk, even, came early this year.”
“That is true,” I said. I still did not understand the early arrival of the kailiauk. That, still, seemed strange to me.
“Did you enjoy the use of the beaded quirt?” asked Canka.
“Yes,” I said, “very much.” I recalled the blond girl from he herd. I had had a most enjoyable afternoon.
“You may retain it until after the holidays, after the dancing and feasts,” said Canka.
“Thank you,” I said."
"Blood Brothers of Gor" page 146
"During the feasting times, those generally correlated with the coming of the kailiauk, the locations of the great camps of the various tribes were well known. This made feasible the delivery of produce, someting which would be correspondingly impractical most of the year, when the trives had separated into scattered bands, and sometimes even smaller units, with temporary, shifting camps."
"Blood Brothers of Gor" page 149
Go to Top
The Great Hunt
"“Make ready your arrows!” I heard again. “Make ready your arrows! Sharpent your knives! Sharpen your knives! We are going to make meat! We are going to make meat!” Slowly, though the camp, in the darkness, now crowded with men and women, rode Agleskala, the crier of the Sleen Soldiers. Behind him, in line, coming from the vicinity of the lodge of the Sleen Soldiers, the society lodge, came several members of the Sleen-Soldiers Society. They were garbed and accountered much as had been Hci. Two, however, carried long, heavy, stout hunting lances, rather than bows and arrows. Following them, being careful not to precede them, were some of the first of the hunters."
"Blood Brothers of Gor" page 52
"A few yards ahead of where we waited by the lodge there was a group of mounted kaiila riders. There was an older fellow there, a member of the Sleen Soldiers. He was addressing a cluster of some five or six young men, almost boys. It was the first hunt, I gathered, in which they would fully participate, not riding merely at the fringes, observing the older men, but entering among the beasts themselves. I walked up, to where I might hear what was going on. “Remember,” the older fellow was telling them, “you do not hunt for yourself today. You hunt for others. Doubtless there will be hunters who will not be successful today. You will hunt for them. And there are those in the camps who are weak and frail. You will hunt for them. For all of these, and others, those less fortunate than yourselves, you hunt today. But always, remember, you hunt not only for yourself. You never hunt only for yourself. You hunt for the Kaiila.” “Howe, howe,” acknowledged the boys.
“Good hunting,” said he to them. “Oglu waste! Good luck!”
They then turned their kaiila about, to take their places.
In a boy’s first hunt he gives his kill, or kills, to others. Only the first beast’s tongue, its most prized meat, will he have, it being awarded to him for his efficiency and valor. The purpose of this custom seems to be to encourage the young man, from the very beginning, to think of himself in terms of the gallantry and generosity of he warrior."
"Blood Brothers of Gor" page 54
Go to Top
Owned Stories
"Many stories among the red savages are owned stories, stories which only one man has a ight to tell. If one would wish to hear the story on must ask its owner to tell it. It is a privilege to own a story. It can make one an important person, too, to own a story, to be he to whom one must come if one wishes to hear it. Sometimes they are told on special day, story-telling days, and many people will come to listen. Some men own little but their story, but owning a good story, in the opinion of the red savages, makes a man rich. Such stories, like other forms of personal property, can be given away or sold. They are however, seldom sold, for the red savages do not like to think that a story can have a price. They like to think of them as being too precious to sell. Thus, like all things precious, or priceless, they are either to be kept of given away, kept as treasures, or awarded, freely, as by a man whoe heart sings, as gifts. Sometimes a man bequeaths his story to his heirs; some stories, for example, have been in families for generations; sometimes, on the other hand, he will give it to someone who loves it, and whom he thinks, in turn, will tell it well."
"Blood Brothers of Gor" page 174
"It is a good story," said a man. "Through the years it will bear much retelling." "And it is not an owned story," said a man. "We all may tell it." "Yes," said another. Many stories among the red savages are owned stories, stories which only one man has a right to tell. If one wishes to hear the story one must ask the owner to tell it.
"Blood Brothers of Gor" pages 173/4
Go to Top
Games
"“Throw the hoop, throw the hoop, Tatankasa!” cried out a lad.
I took the hoop and, after two false starts, suddenly flung it to my left. The lad turned swiftly, seeing the movement with his peripheral vision, and fired a small arrow expertly through the rolling object.
“Eca! Well done!” I cried. I was truly amazed at the little devil’s expertise. “Again! Again, Tatankasa!” cried the little fellow. Such games, of course, have their role to play in honing skills and sharpening reflexes that may be of great importance in adulthood."
"Blood Brothers of Gor" page 23/4
Go to Top
Food
"'There were many vegetables in the stew," I said to Cuwignaka, pretending not to notice the intensity between Canka and Winyela. Indeed, we had had to eat much of the stew from small bowls, filled by Winyela with a kailiauk-bone ladle. Some larger pieces of vegetable and meat, we had, however, in in the information fastion of the Barrens, taken from the pot on our knives. (...)
"That is unusual, ist't it?" I asked.
"Yes," said Cuwignaka. "That is produce, for the most part, from the fields of the Waniyanpi."
"I had thought it might be," I said.
The Waniyanpi were substantially, agricultural slaves. They farmed and gardened, and did other work for their red masters."
"Blood Brothers of Gor" page 148/9
"Wakapapi said Cuwignaka to me. This is the Kaiila word for pemmican. A soft cake of this substance was pressed into my hands. I crumbled it. In the winter, of course such cakes can be frozen solid. One then breaks them into smaller pieces, warms them in one's hands and mouth, and eats them bit by bit. I lifted the crumbled pemmican to my mouth and ate of it. There are varies ways in which pemmican maybe be prepared, depending primarily on what one adds into the mixture, in the way of herbs, seasonings and fruit. A common way of preparing it is as follows. Strips of kailiauk meat, thinly sliced and dried on poles in the sun, are pounded fine, almost a powder. Crushed fruit, usually chokecherries, is then added to the meat, the whole then is mixed with and fixed by, kailiauk fat, subsequently usually being divided into small flattish rounded cakes."
"Blood Brothers of Gor" page 46
"We had been invited to the lodge of Canka this night for boiled meat, a way of preparing meat of which the red savages are fond.
"Blood Brothers of Gor" page 146
"They supplement their diets by picking berries and digging wild turnips, said the first lad."
"Blood Brothers of Gor" page 124
"Interestingly enough most of these tribes seem to be united only by a hatred of whites, which hatred, invariably, in a time of emergency or crisis, takes precedence over all customary con- and rivalries. To attack whites, intruding into their lands, once the war lance has been lifted, even long-term blood enemies will ride side by side. The gathering of tribes, friends and foes alike, for such a battle is said to be a splendid sight. These things are in virtue of what, among these peoples, is called the Memory."
"Savages of Gor" page 35
"Hand sign, I suspected was the key to the capacity of the tribes to unite and protect their territories against outside encroachment, that and what they called the Memory."
"Savages of Gor" page 148
"Many tribes, apparently, would not deal on a face-to-face basis with whites. This had to do with the hatred and suspicion fostered by that tradition called the Memory. The Memory, as it is called, and their hatred for the white man, had taken priority, as it commonly did, over their bloody and almost continuous intertribal differences. The red savages, I speculated, if they wished, with their numbers, and their unity, conjoined with an approximate technological parity in weapons, should be able to hold the Barrens indefinitely against white intrusion."
"Savages of Gor" page 248
"The Yellow Knives, in cooperating with white soldiers, had betrayed the Memory. In such a way, according to the Memory, an earlier tragedy, now almost lost in legends, had begun. The Barrens must be protected. Too, sacrilege had been performed, in the attack on a summer camp. Was this not to be avenged? Even more seriously Kinyanpi had come to the more western countries. Such alliances, those of Yellow Knives with forces such as those of the white soldiers and the Kinyanpi, threatened the delicat tribal balances in the Barrens. Such events might produce dislocations, interfering with the migrations of the Pte, the Kailiauk, and forcing tribes from ancestral hunting grounds."
"Blood Brothers" page 448
Go to Top
Work
"Do you want any help?" I asked. "No," said Cuwignaka. "This is woman's work." I laughed. This response, a joke on Cuwignaka's part, is a commonplace among the red savages. The offer of a man to help with a woman's task is almost always refused. The man has his work, the woman hers. The gender of a task commonly has a plausible rationale. It seems to be the men, for example, who are best suited to be the warriors and the women who are best suited to be the lovely, desireable prizes of such warriors. Similarly it seems men, with their strength, agressiveness and size, would be better suited for the hunt, pursuing the swift, trident-horned, belligerent kailiauk at full speed than the slighter, softer women, and that the women, with their patience, their sense of color, with their small, nimble fingers, would be better suited to exacting fine tasks such as beadwork and sewing. Similarly, it is natural to expect that the general, sex-linked orientations and predispositions, statistically obvious, both male and female, or human beings, presumably functions of genetic and hormonal differences, would tend to be reflected, broadly, in the sorts of tasks which each sex tends to perform most efficiently and finds most congenial. Some tasks, of course, from the biological point of view, may be sex-neutral, so to speak. Whether sex-neutral tasks exist or not is an interesting question. Such a task would seem to be one in which the sexual nature of a human being, with all its attendant physiological and psychological consequences, was irrelevant. It seems likely that sex-neutral tasks, at least of an interesting nature, do not exist. We shall suppose, however, for the purposes of argument, that there do exist such tasks. Let us suppose, for example, that the cutting of leather for moccasins is such a task. Now among the red savages this task, supposedly sex-neutral, for the purposes of argument, is always, or almost always, performed by females. This call attention to an interesting anthropological datum. The performance of even tasks which may be 'sex-neutral," tasks that do not seem to have an obvious biological rationale with respect to gender, tends to be divided, in culture after culture, on a sexual basis. Similarly, interestingly, whether for historical reasons or not, these cultures tend to be in substancial agreement on the divisions. For example, in most all cultures, though not all, loom weaving is a female task. This tends to suggest that it is important in these cultures that sexual differences, in one way or another, be clearly marked."
"Blood Brothers" page 81/2
Go to Top
Travelling
"No more then two kaiila are to be brought by any single white man into the Barrens. Too, no party of white men in the Barrens is permitted to bring in more than ten kaiila."
"These are the rules of the red savages, "he said.
"Then, " said I, "only small groups of white men could enter the Barrens, or else they would be on foot, at the mercy of the inhabitants of the area."
"Savages of Gor" page 137
"“They are bringing their goods with them,” I said. The travois with them were heavily laden, with bundles, and lodge skins and poles. Indeed, the travois poles themselves, when untied and freed from teh kaiila, would be used as lodge poles.
“It is the way our peoples move,” said Cuwignaka. Goods would not be left behind, save occasionally in hidden caches."
"Blood Brothers of Gor" page 26
Go to Top
Shadow Clock
"At the feet of Watonka there was a slim, upright stick. In the dirt, about the stick, were drawn two circles, a larger and a smaller. In the morning, when the sun ws high enough to cast a shadow, the shadow, I surmised, would have come to a point on the outer circle. At noon the sun, it seemed, in this latitude, casting its shortest shadow, would bring the shadow to or within the smaller of the two circles. When the shadow, again, began to lengthen, the sun would be past meridian. I looked up at the sun, and down to the stick and its shadow. It was, I conjectured, less than half of an Ahn before noon."
"Blood Brothers of Gor" page 198
"Why would they not simply judge noon by the position of the sun?”
“The stick is more accurate,” said Cuwignaka. “Too, the shadow may be watched intently, as the sun may not be.”
"Blood Brothers of Gor" page 205
Go to Top
Summer Festivals
"This is a time of truce and peace. The celebrating tribe, during its own festival period, naturally refrains from belligerent activities. Similarly, interestingly, enemy tribes, during this period, perhaps in virtue of an implicit bargain, that their own festival times be respected, do not attack them, or raid them. For the red savages the festival times in the summer, whenever they are celebrated by the various tribes, are the one time in the year when they are territorially and politically secure. These are very happy times, on the whole, for the tribes. It is nice to know that one is, at such times, safe. More than one war party, it is recorded, penetrating deeply into enemy territory, and seeing the high brush walls of a dance lodge, and discovering that it was the enemy’s festival time, has politely withdrawn. This sort of thing is not historically unprecedented. For example, in ancient Greece the times of certain games, such as the Olympic games, constituted a truce period during which it was customary to suspend the internecine wars of competitive cities. Teams and fans from the combatant polies then could journey to and from the stadiums in safety. Two additional reasons militating against bellicosity and martial aggression during the summer festivals might be mentioned. First, the size of these gatherings, the enemy being massed, so to speak, tends to reduce the practicality of attacks. Bands of men are not well advised to launch themselves upon nations. Secondly, it is supposedly bad medicine to attack during the times of festivals."
"Blood Brothers of Gor" page 86
"“I have seen many gifts being exchanged about the camp,” I said.
“It is a time for happiness and giveaways,” said Cuwignaka. “The kailiauk, even, came early this year.”
“That is true,” I said. I still did not understand the early arrival of the kailiauk. That, still, seemed strange to me.
“Did you enjoy the use of the beaded quirt?” asked Canka.
“Yes,” I said, “very much.” I recalled the blond girl from he herd. I had had a most enjoyable afternoon.
“You may retain it until after the holidays, after the dancing and feasts,” said Canka.
“Thank you,” I said."
"Blood Brothers of Gor" page 146
"During the feasting times, those generally correlated with the coming of the kailiauk, the locations of the great camps of the various tribes were well known. This made feasible the delivery of produce, someting which would be correspondingly impractical most of the year, when the trives had separated into scattered bands, and sometimes even smaller units, with temporary, shifting camps."
"Blood Brothers of Gor" page 149
Go to Top
The Great Hunt
"“Make ready your arrows!” I heard again. “Make ready your arrows! Sharpent your knives! Sharpen your knives! We are going to make meat! We are going to make meat!” Slowly, though the camp, in the darkness, now crowded with men and women, rode Agleskala, the crier of the Sleen Soldiers. Behind him, in line, coming from the vicinity of the lodge of the Sleen Soldiers, the society lodge, came several members of the Sleen-Soldiers Society. They were garbed and accountered much as had been Hci. Two, however, carried long, heavy, stout hunting lances, rather than bows and arrows. Following them, being careful not to precede them, were some of the first of the hunters."
"Blood Brothers of Gor" page 52
"A few yards ahead of where we waited by the lodge there was a group of mounted kaiila riders. There was an older fellow there, a member of the Sleen Soldiers. He was addressing a cluster of some five or six young men, almost boys. It was the first hunt, I gathered, in which they would fully participate, not riding merely at the fringes, observing the older men, but entering among the beasts themselves. I walked up, to where I might hear what was going on. “Remember,” the older fellow was telling them, “you do not hunt for yourself today. You hunt for others. Doubtless there will be hunters who will not be successful today. You will hunt for them. And there are those in the camps who are weak and frail. You will hunt for them. For all of these, and others, those less fortunate than yourselves, you hunt today. But always, remember, you hunt not only for yourself. You never hunt only for yourself. You hunt for the Kaiila.” “Howe, howe,” acknowledged the boys.
“Good hunting,” said he to them. “Oglu waste! Good luck!”
They then turned their kaiila about, to take their places.
In a boy’s first hunt he gives his kill, or kills, to others. Only the first beast’s tongue, its most prized meat, will he have, it being awarded to him for his efficiency and valor. The purpose of this custom seems to be to encourage the young man, from the very beginning, to think of himself in terms of the gallantry and generosity of he warrior."
"Blood Brothers of Gor" page 54
Go to Top
Owned Stories
"Many stories among the red savages are owned stories, stories which only one man has a ight to tell. If one would wish to hear the story on must ask its owner to tell it. It is a privilege to own a story. It can make one an important person, too, to own a story, to be he to whom one must come if one wishes to hear it. Sometimes they are told on special day, story-telling days, and many people will come to listen. Some men own little but their story, but owning a good story, in the opinion of the red savages, makes a man rich. Such stories, like other forms of personal property, can be given away or sold. They are however, seldom sold, for the red savages do not like to think that a story can have a price. They like to think of them as being too precious to sell. Thus, like all things precious, or priceless, they are either to be kept of given away, kept as treasures, or awarded, freely, as by a man whoe heart sings, as gifts. Sometimes a man bequeaths his story to his heirs; some stories, for example, have been in families for generations; sometimes, on the other hand, he will give it to someone who loves it, and whom he thinks, in turn, will tell it well."
"Blood Brothers of Gor" page 174
"It is a good story," said a man. "Through the years it will bear much retelling." "And it is not an owned story," said a man. "We all may tell it." "Yes," said another. Many stories among the red savages are owned stories, stories which only one man has a right to tell. If one wishes to hear the story one must ask the owner to tell it.
"Blood Brothers of Gor" pages 173/4
Go to Top
Games
"“Throw the hoop, throw the hoop, Tatankasa!” cried out a lad.
I took the hoop and, after two false starts, suddenly flung it to my left. The lad turned swiftly, seeing the movement with his peripheral vision, and fired a small arrow expertly through the rolling object.
“Eca! Well done!” I cried. I was truly amazed at the little devil’s expertise. “Again! Again, Tatankasa!” cried the little fellow. Such games, of course, have their role to play in honing skills and sharpening reflexes that may be of great importance in adulthood."
"Blood Brothers of Gor" page 23/4
Go to Top
Food
"'There were many vegetables in the stew," I said to Cuwignaka, pretending not to notice the intensity between Canka and Winyela. Indeed, we had had to eat much of the stew from small bowls, filled by Winyela with a kailiauk-bone ladle. Some larger pieces of vegetable and meat, we had, however, in in the information fastion of the Barrens, taken from the pot on our knives. (...)
"That is unusual, ist't it?" I asked.
"Yes," said Cuwignaka. "That is produce, for the most part, from the fields of the Waniyanpi."
"I had thought it might be," I said.
The Waniyanpi were substantially, agricultural slaves. They farmed and gardened, and did other work for their red masters."
"Blood Brothers of Gor" page 148/9
"Wakapapi said Cuwignaka to me. This is the Kaiila word for pemmican. A soft cake of this substance was pressed into my hands. I crumbled it. In the winter, of course such cakes can be frozen solid. One then breaks them into smaller pieces, warms them in one's hands and mouth, and eats them bit by bit. I lifted the crumbled pemmican to my mouth and ate of it. There are varies ways in which pemmican maybe be prepared, depending primarily on what one adds into the mixture, in the way of herbs, seasonings and fruit. A common way of preparing it is as follows. Strips of kailiauk meat, thinly sliced and dried on poles in the sun, are pounded fine, almost a powder. Crushed fruit, usually chokecherries, is then added to the meat, the whole then is mixed with and fixed by, kailiauk fat, subsequently usually being divided into small flattish rounded cakes."
"Blood Brothers of Gor" page 46
"We had been invited to the lodge of Canka this night for boiled meat, a way of preparing meat of which the red savages are fond.
"Blood Brothers of Gor" page 146
"They supplement their diets by picking berries and digging wild turnips, said the first lad."
"Blood Brothers of Gor" page 124
Guest- Guest
Similar topics» Tribes of the Red Savages
» Government of Red Savages
» Camps of the Red Savages
» Free Men Red Savages
» Warfar of Red Savages
» Government of Red Savages
» Camps of the Red Savages
» Free Men Red Savages
» Warfar of Red Savages
Page 1 of 1
Permissions in this forum:
You cannot reply to topics in this forum|
|
|