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SRM Day Commercial from 3 4th graders!

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Joy Harjo is an internationally renowned performer and writer of the Muscogee (Creek) Nation. She served three terms as the 23rd Poet Laureate of the United States from 2019-2022 and is winner of Yale's 2023 Bollingen Prize for American Poetry.

The author of ten books of poetry, including the highly acclaimed, Weaving Sundown in a Scarlet Light: Fifty Poems for Fifty Years, several plays and children's books, and two memoirs, Crazy Brave and Poet Warrior, her many honors include the National Book Critics Circle Ivan Sandrof Lifetime Achievement Award, the Ruth Lily Prize for Lifetime Achievement from the Poetry Foundation, the Academy of American Poets Wallace Stevens Award, and a Guggenheim Fellowship.

Harjo delivered the 2021 Windham-Campbell Lecture at Yale, part of the virtual Windham-Campbell Prize Festival that year. That lecture was the basis for Catching the Light, published in 2022 by Yale University Press in the Why I Write series.

As a musician and performer, Harjo has produced seven award-winning music albums including her newest, I Pray for My Enemies. She served as Executive Editor of the anthology When the Light of the World was Subdued, Our Songs Came Through - A Norton Anthology of Native Nations Poetry and the editor of Living Nations, Living Words: An Anthology of First Peoples Poetry, the companion anthology to her signature Poet Laureate project.

She is a chancellor of the Academy of American Poets, Board of Directors Chair of the Native Arts & Cultures Foundation, and is the first Artist-in-Residence for Tulsa's Bob Dylan Center. She lives in Tulsa, Oklahoma.

In REMEMBER, acclaimed Indigenous creators Joy Harjo and Michaela Goade invite young readers to pause and reflect on family, nature, their heritage, and the world around them.

This timeless poem paired with magnificent paintings makes for a picture book that is a true celebration of life and our human role within it.

Praise for REMEMBER

"With Caldecott Medalist Goade as illustrator, recent U.S. Poet Laureate Harjo's acclaimed poem becomes a beauty to behold...A rich and reverential tribute to life, family, and poetry."

- Booklist, starred review

"Evoking the cyclical feeling of a slow breath in and out, it's a smartly constructed, reflective picture book based in connection and noticing."

- Publishers Weekly, starred review

"The teeming images thrillingly catch young viewers up as they swirl, circles emphasizing the cyclical nature of life. 'Remember,' closes the text, and children will."

- The Horn Book, starred review

"A contemplative, visually dazzling masterpiece that will resonate even more deeply each time it is read."

- Kirkus Reviews, starred review

With Caldecott Medalist Goade as illustrator, recent U.S. Poet Laureate Harjo's acclaimed poem becomes a beauty to behold.
-Booklist

Fifty Poems for Fifty Years

A magnificent selection of fifty poems to celebrate three-term US Poet Laureate Joy Harjo's fifty years as a poet.

In this gemlike volume, Harjo selects her best poems from across fifty years, beginning with her early discoveries of her own voice and ending with moving reflections on our contemporary moment. Weaving Sundown in a Scarlet Light traces every occasion of a lifetime; it offers poems on birth, death, love, and resistance; on motherhood and on losing a parent; on fresh beginnings amidst legacies of displacement. Generous notes on each poem offer insight into Harjo's inimitable poetics as she takes inspiration from sunrise and horse songs and jazz, reckons with home and loss, and listens to the natural messengers of the earth.

Praise for Weaving Sundown in a Scarlet Light

"Joy Harjo's work is both very old and very new. She tells stories in verse, sometimes highly compressed, sometimes long and winding, which ritually invoke and link her to roots and sources. She seeks continuity between what she calls her 'past and future ancestors,' and views each poem as a ceremonial object with the potential to make change. She has found a singing language for grief and meaningfully transforms the American story. Her work is a long-lasting contribution to our literature."

-Edward Hirsch

"Joy's poetry voice is indeed ancient. She has always been a visionary. A healer. A guide. . . . The poems in this collection are a song cycle, a woman warrior's journey in this era, reaching backward and forward and waking in the present moment. A chant for survival."

-Sandra Cisneros

"Harjo, though very much a poet of America, extracts from her own personal and cultural touchstones a more galactal understanding of the world, and her poems become richer for it. Here, she says, is a living, breathing earth to which we're all connected. Here is unbridled potential for the poetic-in everything, even in ourselves."

-Maya Phillips, The New Yorker

"These poems taken from half a century of Harjo's work show the powerful words and moving themes that have made her an unforgettable voice in the world of poetry."

- Book Riot

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Joy Harjo was born in Tulsa, Oklahoma and is a member of the Mvskoke Nation. She is a Poet, Musician, and Playwright. She has 14 books of poetry and five award-winning CDs.

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Remember | POETRY READ ALONG with JOY HARJO! | PBS KIDS

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We Are Water Protectors read by author. She also explains her inspiration to write this book.

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Please review pages before sharing with students. :) 

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Please review pages before sharing with students. :) 

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Learn to bake in a traditional horno with Martina Rosetta

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Robert Patricio's Acoma Pottery | NMPBS ¡COLORES!

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SRM Day Pictures from 2015 - Check powerpoint notes for more details.

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SRM Day at Susie Rayos Marmon Elementary School

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History of Susie Rayos Marmon by Ms. Harriett Marmon

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History of Susie Rayos Marmon by Ms. Harriett Marmon

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Did you know that all of the Native languages spoken by the 19 Pueblos in New Mexico are called "Language Isolates?" Language Isolates are languages that are not related to any other language in the WORLD!! The Language Isolates in New Mexico are Keres, Tiwa, Tewa, Towa, and Zuni.

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Did you know that we have an horno on our SRM playground?

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The highlight of our recent trip to New Mexico was taking a baking class atThe Feasting Place to learn about horno ovens ... pronounced Orno, the 'h' is silent.

Located in Ohkay Owingeh, one of the Eight Northern Pueblos, Norma and Hutch Naranjo welcomed us into their lovely home ... a short 45 minute drive north of Santa Fe, and 50 minutes southwest of Taos.

This was an exciting afternoon of baking and making new friends. Norma and Hutch are kind, patient teachers who feel honored to carry on the centuries old traditions of their ancestors and sharing with their students. Classes are a flurry of activity combined with history lessons ... and of course, feasting!

Norma grew up in Ohkay Owingeh, the first capital of New Mexico before Santa Fe. When she retired from her job as a social worker, people began to request her foods for events so she began a catering business using recipes of her traditional dishes. One job of note was for the Governor's mansion in Santa Fe. Later she expanded to include classes that became The Feasting Place.

Ohkay Owingeh was established around 1200 AD, then taken over in 1598 by Spanish conquistador Don Juan de Onate who changed the name to San Juan Pueblo after John the Baptist. Each June 24th they have a feast in honor of Saint Juan. In November of 2005 the pueblo returned to its original name Ohkay Owingeh (meaning Place of the Strong People). The feasting tradition continues every summer, and in Norma and Hutch's family the party comes to their house where they have two horno ovens in the back yard.

(Hutch stoking the fire that's been heating up the horno for a couple hours.)

When we asked "what are they made of, how are they constructed?" ... he pulled a stack of photos from his shirt pocket of an horno he built for an Abiquiu bed-n-breakfast.

His photos as follows ...

Hutch laying the foundation of adobe bricks and mortar.

River rocks placed in the center. When the fire is built inside the oven, these stones heat up to bake the food.

Covered with adobe for an even baking surface.

Carefully, he creates the beehive shape by gradually tilting the bricks inward.

Here the oven is completely shaped ...

... the surrounding hearth is put in place ...

... and the beehive is smoothed and finished with adobe mud and straw. Notice the hole in back for ventilation.

Hutch explained that during the year, the finish erodes. In cold weather the adobe won't adhere properly so repairs and maintenance are made when temperatures rise in the spring and summer.

Coating them with modern day plaster would create a disaster because adobe breathes and a coating like that would turn the inner adobe material to mush and crumble, leaving only a shell of plaster.

Our class was in February, in the chilly high desert. Hutch said that he was ready for spring to come when he'd cover and smooth it with another thick layer of adobe.

Cedar wood.

Juniper wood was also used.

At this point the stones below the baking surface had reached upwards of 700 degrees. The oven was ready ... now onto cooking lessons with our gracious hostess ...

We shaped yeast bread into pans and set them aside to rise. Norma had also prepared a few loaves in advance for our feast.

Then came the empanadas lesson!

A mixture of flour, crisco shortening, water and vinegar. She combined it with her hands and added water according to touch, not measuring, until it became a coarse meal.

The dough was rolled to 1/8 of an inch. On her wooden cutting board that meant 'just until you see the wood grain through the dough.'

Perfect round cutting tool? Use the lid from the crisco jar. (Although if you are using a butter-based recipe and don't have a lid, then a 4-5-inch round cookie cutter will do.)

About 2 tablespoons of filling spooned into the center. We made cherry, apple and prune that Norma had prepared in advance.

Moistened the edges with water to act as glue, we folded them over and crimped with a fork. Then a small slit was made in the top to allow steam to escape so they wouldn't burst while baking. Finished with a sprinkle of sugar - cinnamon.

We also make little tartlets. Norma called this one her Pueblo Galette.

Stew and posole with chiles were simmering on the kitchen stove as we pushed pizza dough onto a well-loved baking sheet that had seen many feasts. It was placed on a long wooden paddle and into the horno. Within two to three minutes the crust bubbled up and turned brown.

Back to the kitchen ...

... fresh zucchini and corn from their own garden spread onto a pan to roast for the stew.

We loaded the pizza with fresh tomato, green chiles from their garden, mozzarella, crumbled sausage and fresh basil leaves.

Around this time, Norma's sister Toma stopped by to say hello. We were delighted to meet her and learn about her work with the pueblo's housing authority where they are completely restoring the original adobe buildings. A huge undertaking. We mentioned that the day before we had driven by the main pueblo and remarked that many of the structures looked brand new and well maintained. We didn't drive into the main plaza or take photos because families still live there and it would be like driving onto someone's front lawn and snapping pictures. Tours can be schedule here.

For more information on the transformation here is their link ... and there is more info at the bottom of this post including their Ted Talk.

Had we been roasting meats the fire would have been left burning inside the horno oven. For baking, the fire and embers are removed to bring the temperature down to about 450 degrees for our breads, empanadas and pizza. No need for a thermometer ... Norma inserted a piece of newspaper into the center of the horno and knew exactly when to retrieve it to inspect how brown it was. The first paper (this one) was too dark, so she waited a bit and the second try produced the light tan color she'd been looking for.

Time to bake!

Hornos take half the time of a standard kitchen oven. The empanadas were brown and bubbly within ten minutes.

Hutch made this gorgeous willow bread basket, as well as many other baskets throughout their home.

The roasted vegetables were added to the stew ... ready to serve ... feasting time had arrived!

Norma had also prepared red chile pork tamales for us. We ate: pizza, a salad of kale and brussels sprouts, posole with chicken and red chile, vegetarian green chile stew ...

... and more bread than we should admit ... plus we took loaves home with us!

It was an honor learning these traditions of food preparation that had been handed down for generations ... as Norma's mother and grandmother taught her, she was teaching us to respect how the food was grown, and preparing the meal with love as it is nourishment and a time to enjoy family and community.

We all sat together at their huge dining table, shared the meal, and were grateful for all we had learned that day.

As the sun began to set on a beautiful New Mexico evening, they filled our arms with stew, posole and most of the empanadas. Our drive home was all talk about when we could take their class again, and how we were going to heat everything up for breakfast the next morning. Which is exactly what we did ... it was deeeee-vine!

If you have plans to visit or , this is an amazing experience.

Here is the link with contact information: http://www.thefeastingplace.com/

Many thanks to Norma and Hutch, our new friends ... we can't wait to see you again!

Buen Provecho!

Amy and Mr.D

Information on the Owe'neh Bupingeh Rehabilitation Project:

Schedule a Tour, here's the link.

This Ted Talk is six minutes long and addresses the project as well as the intricacies of working with families who "feel the breath of their ancestors within the walls of their homes." At the time of this talk, their project was in need of 7 million dollars to complete the restoration. When we spoke with Toma last week the figure was a little over 2 million. (Toma, if that number is incorrect, please email me, thank you!)

They are still passionately fundraising ... here is the link.

Follows is contribution information, and they are serious when they say 'all amounts are welcome.' They recieve $5, $10 and $20 donations as well ... it all adds up. They plan to complete the project within the next 5 - 7 years ...

CONTRIBUTIONS - of all amounts welcome, recognized by sacred mementos of our tribe:
$10,000 + Cornmeal (Spiritual):Khan buwa
$1,000 + Eagle Feather:T'say whan
$250 + Evergreens:T'say
$50 + Turtle Shell:T'sa da m'u

CONTACT - For more information or to contribute by phone, contact:
Jodie Martinez
jodie.martinez@ohkay.org
505-852-0189

Or, mail your tax deductible contribution to
Ohkay Owingeh Housing Authority
PO Box 1059
Ohkay Owingeh, NM 87566
Attn: Owe'neh Bupingeh Restoration Project

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The Feasting Place - Adobe Horno Oven Baking | Southwest Discovered

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The highlight of our recent trip to New Mexico was taking a baking class atThe Feasting Place to learn about horno ovens ... pronounced Orno, the 'h' is silent. Located in Ohkay Owingeh, one of the Eight Northern Pueblos, Norma and Hutch Naranjo welcomed us into their lovely home ...

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Legacy of Generations: Pottery by American Indian Women

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http://www.arttvllc.com/broadcast.php HDTV documentary for WETA aired nationally on PBS taped in New Mexico and the National Museum of Women in the ARts. Features the Tafoya family (Pueblo) and how they carry on tradition through individual creativity.

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The 19 Pueblos of New Mexico

There are 19 Pueblo tribes in New Mexico. Each pueblo is a sovereign nation.

Today, Pueblo people are located primarily in New Mexico. At one time, the Pueblo homeland reached into what is now Colorado and Arizona, where incredible dwellings and trading centers were established at sites such as Chaco Canyon in northwestern New Mexico and Mesa Verde in southwestern Colorado. Pueblo people have preserved their identity in the face of multiple colonizing nations, and today, as always, value their identity and traditional ways of life. At the same time, Pueblo people live in modern houses, working and living both on and off our reservations.

Pueblo beliefs and actions are still guided by Pueblo Core Values, which include love, respect, compassion, faith, understanding, spirituality, balance, peace, and empathy. Celebrations and ceremonies are continued throughout the year, maintaining the connection to Pueblo communities, ancestors, and to the Earth.

The 19 Pueblos of New Mexico:

The 19 Pueblos of New Mexico are renowned for their unique and historic art forms, from polychrome pottery to mosaic inlay jewelry. Some of these forms, such as weaving, basketry, drums, and pottery, are thousands of years old. Today, the Pueblo art community is a vibrant one with hundreds of highly skilled artists who maintain the highest levels of craftsmanship and technical excellence, and there are skilled Pueblo artists creating fine art in both traditional and contemporary styles. Learn more about the distinctive art forms and renowned artists from each pueblo at the Indian Pueblo Store.

Pueblo communities are happy to welcome visitors to experience our culture and traditions. We ask that visitors respect our our living communities. Please contact the pueblo directly to ensure it is open to visitors.

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New Mexico's 19 Pueblos | Indian Pueblo Cultural Center

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There are 19 Pueblo tribes in New Mexico, each an independent sovereign nation. Pueblo people have continued to preserve their identity in the face of colonizing nations and continue to value their identity and traditional ways of life. The Indian Pueblo Cultural center is dedicated to preserving and perpetuating Pueblo culture and history.

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Here is a short writing to read and find 10 errors. See if you can find 10 errors in these categories: capitalization, grammar, punctuation and spelling.

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General outdoor oven info from Ms. Harriett Marmon

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General outdoor oven info from Ms. Harriett Marmon

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Pueblo History

A settlement was established at Laguna between 1697 and 1699 by refugees seeking to avoid conflict with the Spanish. Don Diego de Vargas and his Conquistadors arrived in northern New Mexico in 1692 (after the Spanish were expelled from northern New Mexico by the Pueblo Revolt of 1680). Along their way north they attacked and burned several pueblos. The survivors of those attacks scattered to places like Zuni, Hopi and Acoma, seeking refuge from the fighting.

The population pressure strained the resources of those pueblos and at Acoma, that forced the refugees to consider beginning their own settlement. That was the seed that began what many consider to be today's Laguna Pueblo. To ensure the survival of that seed, the organizers of that gtoup made peace with the Spanish in the name of Laguna Pueblo in 1698. They dutifully began construction of the San Jose Mission church in 1699 and finished it in 1701.

The Ancestral Puebloan Region

1300 CE

That settlement at Laguna is dated to 1699 but archaeology and oral history indicate the area has been occupied on and off for hundreds of years. When those refugees came down off the mesa at Acoma and moved to the landscape of Laguna, there were already several older pueblos in the area. Some of those families had been in the area since the days of the Mimbres and Jornada migrations. Others migrated in and out from the Jemez River Valley area and from the Pueblos of Zia and Santa Ana. Some had ancestors who'd migrated to the Hopi mesas and back. When they descended from Acoma to the village beside the lake they merged into a group of people from Zia, Santo Domingo, Cochiti and Santa Ana who'd moved to the area only a few years before.

"Laguna" is Spanish for "lake." The Lagunas name for themselves transates roughly as "the people of the lake." To the southeast of Old Laguna there was once a lake. The first Spanish explorers to reach Laguna (in 1540 and again in 1583) noted the presence of the lake. The lake is dry now but on what was the southwestern shore of the lake there is a 140-room ruin named Punyana that ceramic remains say was occupied between about 1300 and the mid-1400's CE. Then the people packed up and moved across the lake.

The Pueblo of Laguna commissioned geoarchaeological investigations to identify and date indigenous reservoirs on the pueblo's lands. One of the sites investigated was the ancient lake and its dam. They were able to ascertain dates for the deposition of sands in the lake bottom and in the gravel below it. Those dates indicate the dam was constructed after 1370 CE and before the mid-1700's. Their final conclusion was that the area was a wetland that the people of the time had made larger by building a rock and earth dam to hold more water. They also had an extensive canal and ditch system in place for irrigating their agricultural fields. That irrigation system extended for more than 60 miles through the Rio San Jose Basin, almost from today's Grants eastward to Mesita. Archaeological evidence in the Rio San Jose Basin indicates there was a distinct human presence before the 1300's. Some of the almost 1500 archaeological sites on pueblo land indicate humans were living there perhaps as long ago as 6500 BCE.

The first Spanish expedition to Tusayan found a pueblo on Antelope Mesa known as Kawaika'a. The folks who lived there spoke the parent dialect of Keres that the folks of Laguna and Acoma now speak a descendant of. Kawaika'a was just a few miles from Awatovi, a larger settlement on Antelope Mesa where most of the residents spoke either Towa or Keres.

Just beyond the southeastern corner of today's Laguna Reservation is what remains of Pottery Mound. Pottery Mound became famous when archaeologists discovered well-preserved wall murals in the buried kivas there. Pottery Mound is also the location of the largest and widest selection of prehistoric pot sherds and designs in all of New Mexico. Those pot sherds are why the village is named Pottery Mound. The beginning of the abandoment of Pottery Mound overlaps the beginning of the construction of Kawaika'a. That time period also coincides with the relocation of Sikyatki-style designs from Pottery Mound to the Hopi mesas.

Kawaika'a was abandoned late in the 1500's and many of the potters from there seem to have moved to Sikyatki, at the base of 1st Mesa. Sikyatki was the home of the Kokop clan (the Firewood clan) and the Coyote clan. Sikyatki also spoke mostly Towa and Keres. The quality of the pottery made at Sikyatki improved as the migrants from Kawaika'a got more involved in the process. But that didn't last long: Sikyatki was completely destroyed and almost everyone killed by warriors from Walpi and other Hopi villages in 1625. Those who were preserved from the carnage were ritual specialists from clans that were not represented in other Hopi pueblos, like the Kokop and the Coyote clans. Those specialists were transplanted to other Hopi pueblos (mostly to Walpi). But the production of Sikyatki-quality pottery was over. That pottery is what J. Walter Fewkes described as being the finest ceramics ever produced by the ancients.

Those families from Kawaika'a who'd relocated to Awatovi fared a bit better for a while but the Spanish impact grew significantly worse after 1629. The Pueblo Revolt in 1680 saw all the Spanish priests, acolytes and soldiers in Tusayan killed. San Bernard de Aguatubi mission was partially destroyed and the ruin converted to other uses. Spanish priests returned in 1698 and forced the reopening of the mission. Resistance from the Hopis grew until Awatovi itself was destroyed by warriors from Walpi, Oraibi and other villages in 1701.

In 1701, back at Laguna, the new migrants were just putting the finishing touches on the new mission in the village that is now known as Old Laguna (that's the village we see now when we stop on the Interstate and take a look - if you want to drive through, follow US Highway 66, it goes right through the heart of the village).

Life at Laguna settled down and the people prospered as best they could under the Spanish and Franciscan yoke. The government changeover with the Mexican-American War didn't make much difference to the Lagunas. The quality and quantity of trade goods increased, then the missionaries arrived.

In the late 1860's the railroads were looking across New Mexico for a route to the West Coast. The best path they found was right across the middle of the Laguna Reservation. The tribe struck a deal and the railroad got started. It was about then that the Marmon brothers, Presbyterian missionaries and government surveyors, settled at Laguna and married well-connected Laguna women.

In 1872, Walter Marmon was elected Pueblo Governor and he saw an opportunity to change tribal laws: the cacique (religious leader of the village) died and he was able to blok the appointment of a new one. That left the tribe without a spiritual head who could communicte with them in their own tongue.

One of the first things Marmon did was have the two principal kivas of the tribe removed. That caused a schism where some traditionalist people left Old Laguna and established the pueblo at Mesita. Others left Laguna completely and headed for Sandia. However, they got held up at Isleta and were offered land there if their ritual specialists would guarantee their rituals would remain at Isleta. Of particular interest to the Isletans was the Katsina clan: the members could perform masked dances and none of the Isletan clans could. Nor could any other clans in the Tiwa pueblos at Taos, Picuris and Sandia, so it was a matter of power and prestige. To this day there is a Laguna religious leader living at Isleta to guard and care for the Laguna clan's katsina masks. The Katsina clan was active again at Laguna by 1890 but the Puebloan religious hierarchy at Laguna was never reestablished. Presbyterian missionaries had replaced it.

There was a falling out between the people of Isleta and the transplanted Lagunas. That caused many Lagunas to go back to Laguna while the others who stayed at Isleta established new villages on the northeast side of the Isleta Reservation. To make the pottery they were used to making, they went back to Laguna for clay and other materials. There seems to have been little cross-pollination between Isleta and Laguna potters (they spoke mutually unintelligible languages, too).

In the 1890's, there were 19 clans at Laguna. 5 or 6 came from Acoma, 4 or 5 came from Zuni, 1 from San Felipe, 1 from Zia, 1 from Oraibi (Hopi), 2 from Sandia, 1 from Jemez, 1 from Shoshonean origins and 1 from unknown origins.

In 1900 the federal Bureau of Indian Affairs enacted a Religious Crimes Code that made it illegal for a Native American to participate in any ceremonial that could be considered offensive to Christian standards. The Spanish did something like that, too, back in the days of the Inquisition when they were first invading the New World in search of converts with gold to steal... 300 years later there was no gold left but there were still souls to steal... (I don't have a problem with the churches, per se, my problem is with religious fundamentalists backed by legal subterfuge and heavily armed enforcers. This law was used for enforcing many things that the Christians of the time deemed to be their god-given duty, like forcing Native American children into Christian and government-run off-reservation boarding schools so they could be force fed the white man's religion and lose their roots in the world of their people.)

Today, Laguna Pueblo consists of Old/New Laguna (the main village) and the smaller villages of Paguate, Paraje, Encinal, Mesita and Seama. Each village still celebrates its own feast day and all villages celebrate September 19 as the Feast of St. Joseph.

Less than half the enrolled population of Laguna Pueblo actually lives and works on the pueblo as many members have been lured to Albuquerque for work.

Pottery History

Laguna's pottery tradition is very similar to that of Acoma. Shapes are very similar but designs are often more bold. The ancients also made more effigies, especially of bighorn rams. Before their travel was restricted by the Spanish, the ancient volcano we call "Mount Taylor" was part of their summer home and year-round hunting habitat. Bighorn sheep were common on the mountain. Effigies of the ram were also prayers for good hunting made manifest.

Arguments have been made that the "Tularosa spiral," of Jornada Mogollon heritage, might also represent the spirals of a large bighorn ram's horns. The name comes from designs on pot sherds found in the Tularosa Basin, east of the Rio Grande in New Mexico. The mountains around the Tularosa Basin were also flush with bighorn sheep in those days. Settlements attributed to the Jornada Mogollon people have been found in an area stretching from the Tularosa Basin west to near Springerville, AZ. Laguna is in the middle of that travel route.

Travel in those days was from watering hole to watering hole, and all villages were located close to a watering hole. Depending on the welcome they received, migrants might sometimes stop at a pueblo for a couple growing seasons. Some migrants never left while some groups picked up new migrants when they moved on. There was significant cultural and technological cross-pollination in the area of Laguna.

Like Acoma, Laguna was making lots of pottery until the 1920's. By 1930 pottery making had virtually stopped. Then Nancy Winslow, an Anglo woman from Albuquerque, taught two four-month arts and crafts sessions at the pueblo in 1973 and 1974.

The first class was composed of 22 pueblo members, among them Evelyn Cheromiah and her daughters. By the 1980's the Cheromiah's had become established potters and traditional Laguna pottery making was well on its way to a comeback.

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A settlement was established at Laguna between 1697 and 1699 by refugees seeking to avoid conflict with the Spanish. Don Diego de Vargas and his Conquistadors arrived in northern New Mexico in 1692 (after the Spanish were expelled from northern New Mexico by the Pueblo Revolt of 1680).

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Wikipedia source on Mrs. Susie Rayos Marmon

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Wikipedia source on Mrs. Susie Rayos Marmon

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Susie Rayos Marmon (née Dawa-Go-Mai-Tsa, 1877-1988) was an American educator, oral historian, and storyteller, who was committed to the education of children at Laguna and Isleta Pueblos, New Mexico, United States. She received accolades from New Mexico Governor Garrey Carruthers, Senator Jeff Bingaman, Senator Pete Domenici, and President Ronald Reagan.

Marmon was born in Paguate, New Mexico, a village on the Laguna Pueblo. She attended Albuquerque Mission School before leaving home for Carlisle, Pennsylvania to attend the Carlisle Indian School. After graduating Carlisle Indian School in 1903, Marmon enrolled at Dickinson College. Then, she completed the teacher's training course at Bloomsburg State Normal School in 1906. She was the first Laguna woman to graduate from a white college.

Marmon's long career in education impacted four generations of Laguna children and was characterized as one that blended two cultures. Marmon knew that she had to retain her Laguna culture within the structures of white schooling. She earned public recognition and service at the state and national levels. In the 1960s, she participate in the first Commission of Indian Affairs in New Mexico.

Selected honors, awards, and dedications

1971, Outstanding Indian Woman in the Field of Education, North American Indian Women's Association

Official Scenic Historic Marker "Susie Rayos Marmon, 'Ga-wa goo maa' (Early Riser)"
Location: In the pullout on the south side of Interstate 40, overlooking Laguna Pueblo (between mile markers 113 and 114).

1987, Governor Garrey Carruthers declared April 15 as Susie Rayos Marmon Day

1989, Susie Rayos Marmon Elementary School
April 22, Susie Rayos Marmon Day at Elementary School

Her nephew, Native American photographer Lee Marmon, included her in his book Laguna Pueblo: A photographic history. A picture of Susie Rayos Marmon on her 110th birthday is in the Lee Marmon Pictorial Collection, Center for Southwest Research, University of New Mexico.

Her grandniece Leslie Marmon Silko describes her Marmon's commitment to education, storytelling, and Laguna culture in her 1981 book Storyteller in the character Aunt Susie.

Fear-Segal, Jacqueline (2007). White Man's Club: Schools, Race, and the Struggle of Indian Acculturation. University of Nebraska Press. ISBN 0803220243.

Marmon, Lee (2015). Laguna Pueblo: A photographic history. University of New Mexico Press. ISBN 0826355366.

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Susie Rayos Marmon (née Dawa-Go-Mai-Tsa, 1877-1988) was an American educator, oral historian, and storyteller, who was committed to the education of children at Laguna and Isleta Pueblos, New Mexico, United States. She received accolades from New Mexico Governor Garrey Carruthers, Senator Jeff Bingaman, Senator Pete Domenici, and President Ronald Reagan.

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This lesson plan accompanies the "Moccasins--So Many Styles!!!" post

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Did you know Mrs. Susie Rayos Marmon was a mother? 

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Did you know Mrs. Susie Rayos Marmon was a mother? 

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Did you know that Mrs. Susie Rayos Marmon was a mother? She had five children.  Their names were Miriam Marmon-Tyner, Josephine Marmon-Goettings, Walter R. Marmon, Fred Marmon, and Harry Marmon. In this photo, you see two of Mrs. Susie Rayos Marmon's children: Miriam Marmon-Tyner and Fred Marmon. Ms. Miriam Marmon-Tyner was a teacher like her mother, Mrs. Susie Rayos Marmon.

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Created by the Indian Pueblo Cultural Center

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A sampling of performances in the courtyard of Albuquerque's Indian Pueblo Cultural Center. The Center regularly hosts dancers for the benefit of visitors. IPCC also has a museum, gift shop and restaurant among its many offerings.

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Photo of Mrs. Susie Rayos Marmon in 1987. Photo by her famous photographer nephew, Lee Marmon.

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Copyright of the Lee Marmon Pictorial Collection has been transferred to the CSWR. No institutional restrictions placed on use of this collection. Rights to the digital resource are held by the University of New Mexico.

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Welcome to the Pueblo of Laguna

Laguna is surrounded by enchanting mesas and is situated at the foothills of the beautiful mountains of Mount Taylor. Laguna is located 45 miles west of Albuquerque on Interstate 40. The reservation consists of approximately 500,000 acres of land situated in Cibola, Valencia, Bernalillo and Sandoval counties. The residents of Laguna Pueblo live in six villages which are Laguna, Mesita, Paguate, Seama, Paraje, and Encinal. The Tribal administration building is located in the village of Laguna. You can experience the uniqueness of our Pueblo by visiting in person.

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Laguna is surrounded by enchanting mesas and is situated at the foothills of the beautiful mountains of Mount Taylor. Laguna is located 45 miles west of Albuquerque on Interstate 40. The reservation consists of approximately 500,000 acres of land situated in Cibola, Valencia, Bernalillo and Sandoval counties.

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Moccasins Lesson Plan, Part 2 So Many Styles!!!

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Moccasins Lesson Plan, Part 2 So Many Styles!!!

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These photos accompany the "Moccasins Lesson Plan" post

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Great Grandchildren of Susie Rayos Marmon that attended SRM. 

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Great Grandchildren of Susie Rayos Marmon that attended SRM. 

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Desiree Marmon Yellowhorse; and Stevie Ray Yellowhorse