Editing Ho-Chunk mythology

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The '''Hocągara''' (Ho-Chungara) or '''Hocąks''' ([[Ho-Chunk]]s) are a [[Siouan languages|Siouan]]-speaking [[Native Americans in the United States|Native American Nation]] originally from [[Wisconsin]] and northern [[Illinois]]. Due to forced emigration in the 19th century, they now constitute two individual tribes; the [[Ho-Chunk Nation]] of Wisconsin and the [[Winnebago Tribe of Nebraska]].<ref name=MPM>{{Cite web |url=https://www.mpm.edu/index.php/plan-visit/educators/wirp/nations/ho-chunk |title=Ho-Chunk &#124; Milwaukee Public Museum |access-date=2020-07-06 |archive-date=2020-07-06 |archive-url=https://web.archive.org/web/20200706064723/https://www.mpm.edu/index.php/plan-visit/educators/wirp/nations/ho-chunk |url-status=dead }}</ref> They are most closely related to the [[Chiwere]] peoples (the [[Iowa people|Iowa]], [[Otoe]], and [[Missouria]]), and more distantly to the Dhegiha ([[Quapaw]], [[Kaw people|Kansa]], [[Omaha people|Omaha]], [[Ponca]], and [[Osage Nation|Osage]]).<ref name=james>James W. Springer and Stanley R. Witkowski, "Siouan Historical Linguistics and Oneota Archaeology," in Oneota Studies, ed. Guy E. Gibbon, University of Minnesota Publications in Anthropology, 1 (1982) 69-83. The separation of Winnebago from Chiwere is calculated to 1500 AD, and this separation of this branch from Dhegiha was put at 1000 AD.</ref>

==Migration myth==
In the story that follows, the Bear Clan assumes the foundation role for the whole nation, and when they land they find the nation's friendship tribe, the [[Menominee]]. The Bear Clan is strongly associated with the ''kaǧi'', a term that denotes the raven and northern crow. It is also the name by which the Hocągara know the Menominee.

On account of his vision, a great [[Menominee]] (''Kaǧi'') chief commanded that all manner of supplies be assembled at a white sand beach on [[Lake Michigan]]. And when all this had been done and set in order, as the sun reached its zenith the vision came to life: in the pure blue sky of the eastern horizon a single dark cloud began to form and move irresistibly towards them. It was a great flock of [[raven]]s (''kaǧi''), spirit birds with rainbow plumage of iridescent colors. The instant that the first of these landed, he materialized into a naked, kneeling man. The Menominee chief said to his people, "Give this man clothing, for he is a chief." And the others landed in like fashion, and were given great hospitality. They were the Hocąk nation, and that is how they came to Red Banks.<ref name=walter>Walter Funmaker, The Winnebago Black Bear Subclan: a Defended Culture (Ph.D. Thesis, University of Minnesota: December, 1986 [[MnU-D 86-361]]) 6-7. Informant: One Who Wins of the Winnebago Bear Clan. This telling of the story reproduced by consent of the author, Richard Dieterle, 10/8/08. For this story in context, see Richard Dieterle,  [http://hotcakencyclopedia.com/ho.HotcankArrivalMyth.html  "Hotcâk Arrival Myth"] {{webarchive|url=https://web.archive.org/web/20081030040305/http://hotcakencyclopedia.com/ho.HotcankArrivalMyth.html |date=2008-10-30 }}.</ref>

Red Banks (Wisconsin) is the traditional homeland of the Hocąk Nation. It is situated on [[Green Bay (Lake Michigan)|Green Bay]], which the Hocągara called ''Te-rok'', the "Within Lake".<ref>Untitled Clan Myths (Hotcâk-English Interlinear) in Paul Radin, Winnebago Notes, Winnebago V, #8, Freeman #3881 (Philadelphia: American Philosophical Society, 1908) 23-28. "Deer Clan Origin Myth," in Paul Radin, Winnebago Notebooks, Winnebago III, #19a, Freeman number 3899 (Philadelphia: American Philosophical Society) 1-13.</ref> Lake Michigan as a whole was called ''Te-šišik'', "Bad Lake",<ref>Thomas J. George, Winnebago Vocabulary, 4989 Winnebago (Washington: Smithsonian Institution, National Anthropological Archives, 1885) ''s.v''. Informants: Big Bear of Friendship, Wisconsin, and Big Thunder. Norton William Jipson, Story of the Winnebagoes (Chicago: The Chicago Historical Society, 1923) ''s.v''.</ref> which may well have led the Algonquian peoples round about Lake Winnebago to call them "the people of the Bad Waters", or ''Winnibégo'' in Menominee.

== Trickster tales ==
Trickster tales played a major role in the Winnebago tribe. These stories were passed down orally and depicted humorous lessons through animals, nature and trickery. For example, "The Trickster and Talking Bulb" tells the story of "The Old Man", who disregards the warnings of a bulb and, in turn, gets punished for his defiance. The trickster later learns to respect nature and not go against it.<ref>{{Cite book|last=Radin|first=Paul|url=http://archive.org/details/in.ernet.dli.2015.528967|title=Trickster: A Study In American Indian Mythology|date=1958}}</ref>

==Red Horn==
[[Image:Spiro red horn statue HRoe 2005.jpg|thumb|right|200px|A stone pipe bowl nicknamed "Big Boy" that some archaeologists think may depict Red Horn. It was found at the [[Spiro Mounds|Spiro]] Site.]]
{{Mythology}}
[[Red Horn (Siouan deity)|Red Horn]] (also known as 'He Who Wears (Human) Faces on His Ears'<ref>Paul Radin, ''Winnebago Hero Cycles: A Study in Aboriginal Literature'' (Baltimore: Waverly Press, 1948) 124. John Harrison, The Giant or The Morning Star, translated by Oliver LaMere, in Paul Radin, Notebooks, Winnebago III, #11a, Freeman Number 3892 (Philadelphia: American Philosophical Society) Story 8, pp. 92-117 [112-114], where he is called [http://hotcakencyclopedia.com/ho.MorningStar%26HisFriend.html#Anchor-The-48213 ''Wągíšjahorùšika''], {{webarchive|url=https://web.archive.org/web/20081005015036/http://hotcakencyclopedia.com/ho.MorningStar%26HisFriend.html |date=2008-10-05 }} "Wears Man Faces on His Ears". Paul Radin, "Intcohorúcika," Winnebago Notebooks (Philadelphia: American Philosophical Society Library) #14, pp. 1-67 [65-67]. Thomas Foster, ''Foster's Indian Record and Historical Data'' (Washington, D. C.: 1876-1877) vol. 1, #3: p. 3 col. 1. Told by Little Decorah, a member of the Thunderbird Clan. Kathleen Danker and Felix White Sr., ''The Hollow of Echoes'' (Lincoln: University of Nebraska Press, 1978) 24-25. Informant: Felix White Sr. W. C. McKern, "A Winnebago Myth," ''Yearbook, Public Museum of the City of Milwaukee,'' 9 (1929): 215-230.</ref>) is found in the [[oral tradition]]s of the  [[Iowa people|Iowa]],<ref>"6. ''Wąkx!istowi'', the Man with the Human Head Earrings," Alanson Skinner, "Traditions of the Iowa Indians," ''The Journal of American Folklore,'' vol. 38, #150 (Oct.-Dec., 1925): 427-506 [457-458]. He also appears in a Twins myth, where his is called ''Wankistogre'', "Man-in-the-Earring". Robert Small (Otoe, Wolf Clan) and Julia Small (Otoe), "Dore and Wahredua," in Alanson Skinner, "Traditions of the Iowa Indians," ''The Journal of American Folklore'', vol. 38, #150 (Oct.-Dec., 1925): 427-506 [440-441].</ref> and Ho-Chunk (whose ethnology was recorded by anthropologist [[Paul Radin]],  1908–1912).<ref>For the ethnology of the Hocągara, see Paul Radin, The Winnebago Tribe (Lincoln: University of Nebraska Press, 1990 [1923]).</ref> The Red Horn Cycle depicts his adventures with Turtle,  the [[Thunderbird (mythology)|thunderbird]] Storms-as-He-Walks (''Mą’e-manįga'') and others who contest a race of [[giant (mythology)|giants]], the ''Wąge-rucge'' or "Man-Eaters",  who have been killing human beings whom Red Horn has pledged to help. Red Horn eventually took a red haired giant woman as a wife. Archaeologists have speculated that Red Horn is a mythic figure in [[Mississippian culture|Mississippian]] art,  represented on a number of [[Southeastern Ceremonial Complex]] (SECC) artifacts.<ref>F. Kent Reilly III, "The Petaloid Motif: A Celestial Symbolic Locative in the Shell Art of Spiro," in {{cite book |editor1= F. Kent Reilly |editor2=James Garber  |  title = Ancient Objects and Sacred Realms |  url = https://archive.org/details/ancientobjectssa0000unse  |  url-access = registration  | publisher = [[University of Texas Press]] | year = 2004 | pages = [https://archive.org/details/ancientobjectssa0000unse/page/39 39–55] |  isbn = 978-0-292-71347-5}} In the same volume, it is argued that the Mississippian "Birdman" is also Red Horn. See James A. Brown, "On the Identity of the Birdman within Mississippian Period Art and Iconography", 56-106.</ref> Hall has shown that the mythic cycle of Red Horn and his sons has some interesting analogies with the [[Maya Hero Twins|Hero Twins]] mythic cycle of [[Mesoamerica]].<ref>Robert L. Hall, "The Cultural Background of Mississippian Symbolism," in Patricia Galloway, ed., ''The Southeastern Ceremonial Complex: Artifacts and Analysis.'' The Cottonlandia Conference (Lincoln: University of Nebraska Press) 239-278. {{cite book |  last = Power | first = Susan |  title = Early Art of the Southeastern Indians-Feathered Serpents and Winged Beings |  url = https://archive.org/details/earlyartofsouthe0000powe |  url-access = registration | publisher = [[University of Georgia Press]] | year = 2004 | pages = [https://archive.org/details/earlyartofsouthe0000powe/page/158 158] |  isbn = 0-8203-2501-5}}</ref>

==See also==
*[[Native American mythology]]
*[[Ho-Chunk]]
*[[Winnebago language]]
*[[Winnebago War]]
*[[Doty Island (Wisconsin)]]
*[[Native American tribes in Nebraska]]

==Notes and references==
{{reflist}}

==External links==
*[http://www.ho-chunknation.com/ Ho-Chunk Nation web site]
*[http://hotcakencyclopedia.com The Encyclopedia of Hotcâk (Winnebago) Mythology]
*[http://www.newadvent.org/cathen/15657b.htm Catholic Encyclopedia entry]
*[http://www.winnebagotribe.com/ Winnebago Tribe of Nebraska]
*[http://hotcakencyclopedia.com/ho.Radin@APS.html Paul Radin's Winnebago Notebooks] at the American Philosophical Library

{{DEFAULTSORT:Ho-Chunk Mythology}}
[[Category:Ho-Chunk]]
[[Category:Siouan mythology]]