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Watching frybread go from a fist of pale dough pulled from a bucket to its final form, cumulus in shape and caramel in color, is like watching up-close magic. In a straw hat with a kitchen towel hanging from her shoulder, Lisa Sundberg pats, then pulls the dough with practiced hands, turning it to stretch under its own weight, pinching a few holes and laying it gently into the hot vegetable oil, where it bubbles and puffs, the oil shush-ing like distant applause. Frybread itself is a feat of metamorphosis. In Native communities across the U.S., frybread is a staple and a comfort food born from displacement and the destruction of traditional resources and foodways that were replaced by government commodity foods, dating back to the Navajo peopleâs âLong Walkâ from their homelands to New Mexico. âThe government made us make frybread,â says Kayla Maulson, Sundbergâs daughter and owner of the Frybread Love stand newly opened outside Cher-Ae Heigh ....
click to flip through (4) Photo by Jennifer Fumiko Cahill Frybread Love s Indian taco. Watching frybread go from a fist of pale dough pulled from a bucket to its final form, cumulus in shape and caramel in color, is like watching up-close magic. In a straw hat with a kitchen towel hanging from her shoulder, Lisa Sundberg pats, then pulls the dough with practiced hands, turning it to stretch under its own weight, pinching a few holes and laying it gently into the hot vegetable oil, where it bubbles and puffs, the oil shush-ing like distant applause. Frybread itself is a feat of metamorphosis. In Native communities across the U.S., frybread is a staple and a comfort food born from displacement and the destruction of traditional resources and foodways that were replaced by government commodity foods, dating back to the Navajo people s Long March from their homelands to New Mexico. The government ....
193 pages “’I am here. You will never be alone. We are dancing for you.” So begins Cutcha Risling Baldy’s deeply personal account of the revitalization of the women’s coming-of-age ceremony for the Hoopa Valley Tribe. At the end of the twentieth century, the tribe’s Flower Dance had not been fully practiced for decades. The women of the tribe, recognizing the critical importance of the tradition, undertook its revitalization using the memories of elders and medicine women and details found in museum archives, anthropological records, and oral histories. Deeply rooted in Indigenous knowledge, Risling Baldy brings us the voices of people transformed by cultural revitalization, including the accounts of young women who have participated in the Flower Dance. Using a framework of Native feminisms, she locates this revival within a broad context of decolonizing praxis and considers how this renaissance of women’s coming-of-age ceremonies confounds ethnographic depi ....