July 23rd – 27^th with the 26^th being a pow wow

This year went well hope to see even more member next year. We had a lot of time to visit and attend ceremony without all the stress of years past.

We will keep the schedule as is unless we get some feedback from members. It would be great to have members who are coming to the gathering next year step up and be in charge of the different craft circles.

Wednesday July 23 12:00PM Prayer, craft circle, members lunch, talking circle

Thursday July 24th 12:00PM Prayer, Stone & Pipe Stem Carving / Sharing Circle/Workshop

7:00PM Welcome Dinner in Garretson for Members & Guests

Friday July 25th 12:00PM Prayer, Talking/Sharing circle, pot luck deserts (buffalo stew) 4:00 trade circle 6:00PM Keepers meeting

Friday Night Sweat Lodges Sundown

Saturday 12:00PM Prayer, Pow Wow grand entry 1:00PM & 5:00PM booth space available, all Drums & Dancers welcome

7:30PM Feast for Participants, Spiritual Leaders, Volunteers, Drums, Dancers and Elders

Saturday morning Sweat Lodge area available

Sunday 10:00am Three Maidens Prayers Quarries Ceremonies Pot Luck Feast

After ceremonies at quarries Keepers Open Meeting

Culture Camp sign in all participants

This next year we are going to advertise a culture camp and run it if and when we have people signed up to attend. We only had one person this year, but she was extremely happy with the whole experience. She made a pipe that took a different direction than she originally thought. She made a drum, which had a beautiful deep voice. She started a leather doll which she took home with directions on how to finish. She stayed in a tipi at Bud & Rona’s home. Braided sweet grass, learn to identify some wild plants, rode a paint horse, and learned to do beadwork. We have three people wishing to be part of the culture camp already for next year and another the husband of the gal from last year who will come if things work out on the home front. Reggie Boyd said he was will to put together kits and teach a flute making class at the culture camp still waiting to hear what the cost will be. The culture camp price includes all food, lodging,, workshops and all but a few of the materials for those workshops. Extra costs include stone for pipemaking, leather if you are making clothing, drum ring & rawhide, leather for a pipe bag and flute making kit. There is only time to complete one or two of these large projects, but we can keep you busy with many other project options that do not cost like identifying and preparing wild plants, making and beading a leather doll, making baby moccs, lazy stitched medicine bag, peyote stitched feather, making a flint & steal fire, making a feather fan, make a dream catcher, or a medicine shield, carving small pipestone effigies or beads, making a choker, making beaded earrings, making pine needle baskets, and more so I guess you get the idea. If you want to come and don’t see something you are interested in we can likely find someone to teach that too.

Meeting info. & Keepers Events

Current Hours Page 1

Current Fund raising/help needed

Dakota Migration Page 2

SD tribes Page 3

SD tribes continued Page 4

Quarrying Pipestone Page 5 Page 6

Pipes Journey Page 6

Bead pattern & thank you Page 7

Membership form Page 8

Thanks to all those members who sent their dues and a special thanks to those that also sent a donation

Monday by Appointment

Tuesday by Appointment

Sunday by Appointment

We can make arrangements to be open

call 507-825-3734 office 605-376-5712 Rona’s cell

Michael Yeoman’s now has a chapter of Keepers on the big Island of Hawaii and is working on planning a pow wow and gathering in Kona maybe in 2009. We have talked about having the Keepers annual gather in even year in Pipestone and odd years in Kona. What are member’s ideas about this? It would be a nice change in scenery and it is a powerful place.

We have invested in some new display cases for the depot. We are moving them to the wall and freeing up much floor space and will give us more display space. We still have a need for volunteers Bud, Rona and their son Pascal have been working on these items a little at a time. It will take years to get these items done at this rate a few volunteers can make all the difference. We have continued to expand the inventory that the Keepers can buy and have been working to move the office to the back leaving more room for displaying inventory. We now have micro planes a kind of file great for carving stems. Travis uses them to carve his beautiful sumac stems with the twists. We also have more bead colors. What would you like to see in the store?

Native American Mythology   Hummingbirds are found only in the western hemisphere, so they are absent from the traditional fairy tales, legends, and myths of European and African Americans. There is, however, a rich supply of stories about these tiny birds in Native American mythology.   A Mayan legend says the hummingbird is actually the sun in disguise, and he is trying to court a beautiful woman, who is the moon.   Another Mayan legend says the first two hummingbirds were created from the small feather scraps left over from the construction of other birds. The god who made the hummers was so pleased he had an elaborate wedding ceremony for them. First butterflies marked out a room, then flower petals fell on the ground to make a carpet; spiders spun webs to make a bridal pathway, then the sun sent down rays which caused the tiny groom to glow with dazzling reds and greens. The wedding guests noticed that whenever he turned away from the sun, he became drab again like the
original gray feathers from which he was made.   A third Mayan legend speaks of a hummingbird piercing the tongue of ancient kings.  When the blood was poured on sacred scrolls and burned, divine ancestors appeared in the smoke.

 A Mojave legend tells of a primordial time when people lived in an underground world of darkness. They send a hummingbird up to look for light. High above them the little bird found a twisted path to the sunlit upper world where people now live. There is a legend from Puerto Rico about a young woman and a young man, who were from rival tribes. Like Romeo and Juliet, they fell in love, precipitating the intense criticism of their family and friends. Nevertheless, the two of them found a way to escape both time and culture. One became a hummingbird and the other a red flower.   To the Chayma people of Trinidad, hummers are dead ancestors, so there is a taboo against harming them.  An extinct Caribbean tribe called the Arawacs thought it was Hummingbird who brought tobacco.  They called him the Doctor Bird.   In a Navajo legend a hummer was sent up to see what is above the blue sky. It turns out to be absolutely nothing.   In a Cherokee story, a medicine man turned himself
into a hummingbird to retrieve lost tobacco plants.  In another Cherokee story, a woman is courted by both a hummingbird and a crane.  She first chooses the hummingbird for his good looks, but the crane convinces here that there should be a race around the world with the winner having her hand in marriage.  She agrees, thinking the hummingbird is bound to win because he flies so fast.  What she fails to take into account is that Crane can fly all night long, while Hummingbird is able to fly only during the day.   Crane wins, but she reneges on her promise, because he is so ugly.  The Creek Indians have a similar story.  In this version Crane wins because he flies in a straight line, while Hummingbird zigzags.   Hopi and Zuni legends tell of hummingbirds intervening on behalf of humans, convincing the gods to bring rain. Because of this, people from these tribes often paint hummingbirds on water jars.  The Hopi kachina for Hummingbird depicts him with green moccasins and a
green mask.  He has an aqua body, and he is yellow on top of the head.  H is crowned with a ruff made of Douglas fir.   One of the Hopi stories is about a time of famine when a young boy and girl were left alone while their parents were searching for food. After the boy made a toy hummingbird, his sister threw it into the air.  It came to life and began to provide for them by bringing an ear of corn every day. Eventually, the hummingbird flew to the center of the earth where it pleaded with the god of fertility to restore the land.  Rain and green vegetation came, then the children's parents returned.   In a Pima legend a hummingbird acted like Noah's dove, bringing back a flower as proof the great flood was subsiding.   There is a legend from Mexico about a Taroscan Indian woman who was taught how to weave beautiful baskets by a grateful hummingbird to whom she had given sugar water during a drought. These baskets are now used in Day of the Dead Festivals.

An Apache legend tells of Wind Dancer, a young warrior, who was born deaf, but could sing magical, wordless songs that brought healing and good weather. He married Bright Rain, a beautiful, young woman whom he rescued when she was being attacked by a wolf. Wind Dancer was killed during another errand of mercy. A bitter, death-bring winter ensued, but it suddenly and mysteriously ended after Bright Rain started taking solitary walks.

   Tribal elders learned Wind Dancer had come back to her in the form of a hummingbird. He wore the same ceremonial costume and war paint he had worn as a man. In fields of spring flowers he would approach her and whisper his magical secrets in her ear. This brought her peace and joy.

   The Pueblo Indians have hummingbird dances and use hummingbird feathers in rituals to bring rain.  Pueblo shamans use hummingbirds as couriers to send gifts to the Great Mother who lives beneath the earth.   To many of the Pueblo the hummingbird is a tobacco bird.  In one myth Hummingbird gets smoke from  Caterpillar, the guardian of the tobacco plant. Hummingbird brings smoke to the shamans so they can purify the earth. Some Pueblo Indians have a ritual for babies that are stillborn or die in the first few days of life.  Prayer sticks with hummingbird feathers are held before the sunrise on the winter solstice in a ceremony that hastens re-birth.   One Pueblo story tells of a demon who is blinded after losing a bet with the sun.  In anger he spews out hot lava.  The earth catches fire.  A hummingbird then saves the beautiful land of people and animals by  gathering clouds from the four directions.  Hummingbird  uses rain from these clouds to put out the flames.
This legend says the bright colors on a hummingbird's throat came after he fled through the rainbow in search of rain clouds.






 In Central America, the Aztecs decorated their ceremonial cloaks with hummingbird feathers. The chieftains wore hummingbird earrings.   Aztec priests had staves decorated with hummingbird feathers.  They used these to suck evil out of people who had been cursed by sorcerers.   An Aztec myth tells of a valiant warrior named Huitzil, who led them to a new homeland, then helped them defend it.  This famous hero's full name was Huitzilopochtli, which means "hummingbird from the left." The "left" is the deep south, the location of the spirit world. The woman who gave birth to Huitzil  was Coatlicul. She conceived him from a ball of feathers that fell from the sky.  Huitzil wore a helmet shaped like a giant hummingbird. At a key moment in an important battle, Huitzil was killed. His body vanished and a green-backed hummingbird whirred up from the spot where he had fallen to inspire his followers to go on to victory. After Huitzil's death, he became a god.   The Aztecs came to
believe that every warrior slain in battle rose to the sky and orbited the sun for four  years.  Then they became   hummingbirds. In the afterlife these transformed heroes fed on the flowers in the gardens of paradise, while engaging from time to time in mock battles to sharpen their skills. At night the hummingbird angels became soldiers again and followed Huitzil, fighting off the powers of the darkness, restoring warmth and light. As dawn broke, the hummingbirds went into a frenzy. The sun rewarded them for this by giving them a radiant sheen.   In an Aztec ritual dancers formed a circle and sang a song which included these words: "I am the Shining One, bird, warrior and wizard." At the end of the ritual young men lifted young girls helping them to fly like hummingbirds. There is another Aztec legend which says the god of music and poetry took the form of a hummingbird and descended into the underworld to make love with a goddess, who then gave birth to the first
flower.    One of the widespread beliefs is that hummingbirds, in some way, are messengers between words.  As such they help shamans keep nature and spirit in balance.  The Cochti have a story about ancient people who lost faith in the Great Mother.  In anger, she deprived them of rain for four years.  The people noticed that the only creature who thrived during this drought was Hummingbird.   When they studies his habits, the shamans learned that Hummingbird had a secret passageway to the underworld. Periodically, he  went there to gather honey.   Further study revealed that this doorway was open to Hummingbird alone because he had never lost faith in the Great Mother.   This information inspired the people to regain faith.  After that the Great Mother took care of them.

American Indians contributions to the world

History. The first historical mention of the Dakota is in the Jesuit Relation for 1640 when they were probably in the eastern part of the territory indicated above. Rev. A. L. Riggs, for many years a missionary among them, claims that their traditions pointed to the northeast as the place of their origin and that they once lived about the Lake of the Woods. There are, however, strong grounds for believing that they pushed their way up into the present Minnesota from the southeast, though there is no doubt that the Chippewa forced them back in later times from some of the most easternmost lands they occupied and their expulsion from Mille Lacs is an historical event. It is thought that few Dakota crossed the Missouri before 1750, yet it is claimed that some of them reached the Black Hills by 1765. In 1862 the Eastern Dakota under Little Crow rose upon the Whites and in the war which followed 700 settlers and 100 soldiers were killed, while the hostile bands lost all of the rest of their lands in Minnesota and were forced to move to Dakota and Nebraska. On the discovery of gold in the Black Hills the rush of miners to that region became the occasion for a war with the Western Dakota rendered famous by the cutting off of General Custer and five companies of cavalry on the Little Bighorn, June 25, 1876. An incipient rising at Wounded Knee Creek, resulting from the spread of the Ghost Dance religion, was the last scene of the struggles between the Dakota and the Whites, and the tribe is now

allotted lands in severalty, principally in South Dakota, but in part in North Dakota and Nebraska.

Kiowa. The Kiowa lived in and about the Black Hills for a time before they were succeeded by the Sutaio and Cheyenne. History. Before 1700 the Cheyenne lived in what is now the State of Minnesota. There are very definite traditions of a time when they were on Minnesota River, from which region the Cheyenne who visited La Salle's fort in Illinois in 1680 probably came. A little later they seem to have moved to the neighborhood of Lake Traverse and still later part of them occupied a stockaded town on the Cheyenne River of North Dakota near the present Lisbon, N. Dak. Some years before 1799, perhaps in the decade 1780 to 1790, this town was surprised by Chippewa Indians and destroyed while most of the men were off hunting. The Cheyenne who escaped first settled along the Missouri where other bands of Cheyenne seem to have preceded them. There were a number of villages belonging to the tribe along the Missouri near the point where the boundary line between North and South Dakota crosses it until just before the time of Lewis and Clark, or, as Grinnell (1923) believes, for a number of years after the date of their expedition (1804-1806). However, they accustomed themselves more and more to a nomadic life and moved on toward the Black Hills whither they had been preceded by a cognate tribe known as the Sutaio. It is very probable that the Cheyenne had met the Sutaio east of the Missouri. At first the attitude of the two people toward each other is said to have been hostile, but presently they became friendly and finally united. On leaving the Missouri, the Cheyenne seem to have given up raising corn and making pottery. During the early part of the nineteenth century they moved to the headwaters of the Platte. When Bent's Fort was built on the upper Arkansas in 1832 a large part decided to establish themselves near it but the rest continued to rove about the headwaters of the North Platte and the Yellowstone. This separation in the tribe was made permanent by the Treaty of Fort Laramie in 1851, the two sections being known respectively as Southern Cheyenne and Northern Cheyenne. In the meantime they had met and formed an alliance with the Arapaho, though there is no memory of.

Arapaho. According to tradition, the Arapaho at one time lived in the neighborhood of the Black Hills and warriors of the tribe often traversed the western parts of this State. (See Wyoming.)

Arikara. The Arikara lived at various points on the Missouri River in South Dakota during their migration northward after separating from the Skidi Pawnee. (See North Dakota.)

Cheyenne. From a Dakota term applied to them meaning "people of alien speech," literally, "red talkers."

Connections. Cheyenne was one of the three most aberrant languages of the Algonquian linguistic family, and was shared by no other tribe except the Sutaio, whose speech differed only in minor points.

Location. This tribe moved frequently; in South Dakota they were associated with the Cheyenne River and the Black Hills. (See also Colorado, Kansas, Minnesota, Montana, Nebraska, North Dakota, Oklahoma, and Wyoming.)

Wóopotsi't, Totoimana (on Tongue River), Black Lodges (near Lame Deer), Ree Band, Yellow Wolf Band, Half-breed Band.

History. Before 1700 the Cheyenne lived in what is now the State of Minnesota. There are very definite traditions of a time when they were on Minnesota River, from which region the Cheyenne who visited La Salle's fort in Illinois in 1680 probably came. A little later they seem to have moved to the neighborhood of Lake Traverse and still later part of them occupied a stockaded town on the Sheyenne River of North Dakota near the present Lisbon, N. Dak. Some years before 1799, perhaps in the decade 1780 to 1790, this town was surprised by Chippewa Indians and destroyed while most of the men were off hunting. The Cheyenne who escaped first settled along the Missouri where other bands of Cheyenne seem to have preceded them. There were a number of villages belonging to the tribe along the Missouri near the point where the boundary line between North and South Dakota crosses it until just before the time of Lewis and Clark, or, as Grinnell (1923) believes, for a number of years after the date of their expedition (1804-1806). However, they accustomed themselves more and more to a nomadic life and moved on toward the Black Hills whither they had been preceded by a cognate tribe known as the Sutaio. It is very probable that the Cheyenne had met the Sutaio east of the Missouri. At first the attitude of the two people toward each other is said to have been hostile, but presently they became friendly and finally united. On leaving the Missouri, the Cheyenne seem to have given up raising corn and making pottery. During the early part of the nineteenth century they moved to the headwaters of the Platte. When Bent's Fort was built on the upper Arkansas in 1832 a large part decided to establish themselves near it but the rest continued to rove about the headwaters of the North Platte and the Yellowstone. This separation in the tribe was made permanent by the Treaty of Fort Laramie in 1851, the two sections being known respectively as Southern Cheyenne and Northern Cheyenne. In the meantime they had met and formed an alliance with the Arapaho, though there is no memory of the date or the circumstances.
They were at war with the Kiowa from the time of their settlement on the upper Arkansas until 1840, but afterward acted with them against other tribes and the Whites. In 1849 they suffered severely in the cholera epidemic, and later between 1860 and 1878, in wars with the Whites. The southern division took a leading part in the general outbreak of 1874-75, and the Northern Cheyenne joined the hostile Dakota in 1876 and shared in the Custer massacre. Finally, the Northern Cheyenne were assigned a reservation in Montana. The Southern Cheyenne were similarly assigned to a reservation in the present Oklahoma in 1867 but could not be induced to remain upon it until after the general surrender of 1875. In 1901--02 the lands of the Southern Cheyenne were allotted in severalty.

Population. Mooney (1928) places the number of Cheyenne and Sutaio at 3,500 in 1780. In 1904 the number of Southern Cheyenne was given as 1,903, and the Northern Cheyenne as 1,409, a total of 3,312. The census of 1910 returned 3,055, of whom 1,522 were in Oklahoma and 1,346 in Montana, but the United States Indian Office Report of 1923 gives 3,248, composed of 1,831 Southern Cheyenne, and 1,417 Northern Cheyenne. The census of 1930 returned 2,695, the Northern Cheyenne being slightly more numerous then the Southern division. In 1937 there were 1,561 Northern Cheyenne and 2,836 Southern Cheyenne and Arapaho together.

Connection in which they have become noted. This Cheyenne tribe
was one of the most famous of the Plains, and was conspicuous on account of the frequent wars which it waged against other tribes, as well as against the Whites. It is also noted on account of its romantic history, having originally been a corn-raising tribe in southern Minnesota and later having become thoroughly adjusted to Plains life.

Connections. The Dakota belonged to the Siouan linguistic family, their closest relations being the Hidatsa.

Location. The earliest known home of this tribe was on and near the Mississippi in southern Minnesota, northwestern Wisconsin, and neighboring parts of Iowa. In 1825, after they had spread somewhat farther west, Long (1791) gives their boundaries thus: They were bounded by a curved line extending east of north from Prairie du Chien on the Mississippi, so as to include all the eastern tributaries of the Mississippi, to the first branch of Chippewa River; thence by a line running west of north to Spirit Lake; thence westwardly to Crow Wing River, Minn., and up that stream to its head; thence westwardly to Red River and down that stream to Pembina; thence southwestwardly to the eastern bank of the Missouri near the Mandan villages; thence down the Missouri to a point probably not far from Soldiers River; thence east of north to Prairie du Chien. At a later time they occupied less territory toward the east but extended much farther westward between the Yellowstone and Platte Rivers. (See also Iowa, Minnesota, Missouri, Montana, Nebraska, North Dakota, Wisconsin, Wyoming, and Canada.) mention of the Dakota is in the Jesuit Relation for 1640 when they were probably in the eastern part of the territory indicated above. Rev. A. L. Riggs, for many years a missionary among them, claims that their traditions pointed to the northeast as the place of their origin and that they once lived about the Lake of the Woods. There are, however, strong grounds for believing that they pushed their way up into the present Minnesota from the southeast, though there is no doubt that the Chippewa forced them back in later times from some of the most easternmost lands they occupied and their expulsion from Mille Lacs is an historical event. It is thought that few Dakota crossed the Missouri before 1750, yet it is claimed that some of them reached the Black Hills by 1765. In 1862 the Eastern Dakota under Little Crow rose upon the Whites and in the war which followed 700 settlers and 100 soldiers were killed, while the hostile bands lost all of the rest of their lands in Minnesota and were forced to move to Dakota and Nebraska. On the discovery of gold in the Black Hills the rush of miners to that region became the occasion for a war with the Western Dakota rendered famous by the cutting off of General Custer and five companies of cavalry on the Little Bighorn, June 25, 1876. An incipient rising at Wounded Knee Creek, resulting from the spread of the Ghost Dance religion, was the last

Mandan. According to tradition, this tribe reached the Missouri River near the mouth of White River, and settled at several places along the former within the borders of this State before passing out of it into North Dakota. (See North Dakota.)

Omaha. After having been driven from the region of the Pipestone Quarry in Minnesota, the Omaha settled on the Missouri in the territory of South Dakota and later moved downstream under pressure from the Dakota to their later seats in Nebraska. (See Nebraska.)

Ponca. This tribe was with the This tribe was with the Omaha when it left the region of the Pipestone Quarry, but separated from it on the Missouri and went into the Black Hills for a time, after which it retired to the Missouri and settled in the present Nebraska. (See Nebraska.)

Recent shows and events

Sept 12-16 Georga pipemaking demo

Oct. 6 and 7^th Honolulu Pow Wow

Oct 10-13^th St. Peter, MN.

Oct 25 & 26^th Brookings School district

Quarrying of Pipestone for use artistically carving of Pipestone pipes and other articles is a slow and labor intense project The process requires many person hours, hand tools such as (sledge hammers, pry bars, chisels, wedges, and picks), Quarrying time can be estimated at approximately three to six weeks and involves several steps. The Pipestone is sandwiched between two layers of the hard Sioux quartzite and on the top, earth varying depth of one to six feet deep. Quartzite depth also varies from three to fourteen feet depending upon how extensive the Quarrying operation is conducted at a particular site.

The Pipestone vein varies from fourteen to eighteen inches thick and is layered with the maximum thickness of 1 1/2’ to 2’. Occasionally pieces thicker than 2 we found since they are the reality most quarriers keep theses pieces for themselves. Each layer is carefully removed one layer at a time. The quarriers refer the pieces of Pipestone as a seam, a portion varying in size, with a definite separation from top to bottom. The quarrier will be sure to remove enough of the over burden to fully expose each seam they are after.

Quarrying requires removing the over burden to expose the soft red stone. Using picks, shovels, and wheelbarrows, the rock/soil mix is removed to expose the Sioux quartzite layers. The quartzite consists of several layers with definite fractures or cracks visible, where the worker will set chisels and wedges and start to drive them into the fractures or cracks with sledgehammers. The wedges will loosen the quartzite, which will then be pried away from the quartzite wall and drop to the quarry floor. Large malls are used to break up the large chunks into smaller pieces or fragments which we of a size that the worker can lift and throw away from the quarry floor. This process is repeated until the Pipestone is exposed. Once the Pipestone is exposed, extreme care is taken to remove the Pipestone from its setting place.

The first layer of each seam is not usable for carving, the middle layers varying quality and is useful for smaller carvings and sometimes pipes, and the bottom layer is of the best quality for pipes and larger carvings and generally the thickest, hardest and deepest red color. Pipestone can also have pinkish or white spots of varying size, dark reddish purple spots or swirls and pinkish to white lines. Some feel that the deep red solid color is the best quality stone while, others feet the spotted stone is. I have head it said that the white spots represent where spirits have touched the rock and left their mark.

After hearing this story it was brought to my attention by a geologist that the lighter color was caused by water slowly flowing from the surface down through the layers of rock and finally the pipestone rock. The water washed away over 1,000’s of year a small amount of the iron oxide, which causes the red color. I felt that this only strengthened my belief that the stone was indeed toughed by the spirits.

Much work goes into making a pipe from the quarrying of the stone, to cutting out the block, rounding it, giving it shape and details to finishing it. Numerous hours of hand work, blood, sweat and tears go into creating each piece and for this the pipe maker receives an exchange of goods which can be anything from money to other items of mutual value.

Every pipe is special whether hung on a wall to protect the home from negativity either the unseen or the seen, to use as a tool to talk to Creator or as a gift to bring happiness to someone. Each pipe has great potential and as humans we are instruments by which theses pipe are given final form.

Then just as parents shape their children and then let them go forth into the world we as Pipemakers let our children go out. The journey which each pipe takes through this world is not in our hands but that of Creator. Only the Creator has the right to judge who or what purpose is worthy. Follow your heart do and speak the truth and each day will bring new beginnings just as these pipes have done for many before you. Beliefs a strong and very individual thing, prayers are our way of speaking to Creator. Just as he knows our many languages and people he is the only one who besides yourself who knows your heart.

Pipecarrier is a relatively new term which I do not totally understand. Many people carry pipes using them for prayers. Is that a pipecarrier? A few people carry pipes as a spiritual person they do ceremonies for others it that a pipe carrier?

Perry’s Drum group Keepers Pow Wow

Jingle and Fancy Shawl Dancers Keepers Pow Wow

Grand Entry Keepers Pow Wow

The keepers Gathering went well I have had much feedback from members who attended. They all said it was the best gathering ever.