Access your Project MUSE content using one of the login options below Close(X)
Browse Results For:
The Story of a Tale
The story of the Blind Man and the Loon is a living Native folktale about a blind man who is betrayed by his mother or wife but whose vision is magically restored by a kind loon. Variations of this tale are told by Native storytellers all across Alaska, arctic Canada, Greenland, the Northwest Coast, and even into the Great Basin and the Great Plains. As the story has traveled through cultures and ecosystems over many centuries, individual storytellers have added cultural and local ecological details to the tale, creating countless variations.
In The Blind Man and the Loon: The Story of a Tale, folklorist Craig Mishler goes back to 1827, tracing the story’s emergence across Greenland and North America in manuscripts, books, and in the visual arts and other media such as film, music, and dance theater. Examining and comparing the story’s variants and permutations across cultures in detail, Mishler brings the individual storyteller into his analysis of how the tale changed over time, considering how storytellers and the oral tradition function within various societies. Two maps unequivocally demonstrate the routes the story has traveled. The result is a masterful compilation and analysis of Native oral traditions that sheds light on how folktales spread and are adapted by widely diverse cultures.
Revisiting American Indian Educational Experiences
The first volume of essays ever to focus on the American Indian boarding school experience, and written by some of the foremost experts and most promising young scholars of the subject, Boarding School Blues ranges widely in scope, addressing issues such as sports, runaways, punishment, physical plants, and Christianity. With comparative studies of the various schools, regions, tribes, and aboriginal peoples of the Americas and Australia, the book reveals both the light and the dark aspects of the boarding school experience and illuminates the vast gray area in between.
On Native American Translation
Since Europeans first encountered Native Americans, problems relating to language and text translation have been an issue. Translators needed to create the tools for translation, such as dictionaries, still a difficult undertaking today. Although the fact that many Native languages do not share even the same structures or classes of words as European languages has always made translation difficult, translating cultural values and perceptions into the idiom of another culture renders the process even more difficult. In Born in the Blood, noted translator and writer Brian Swann gathers some of the foremost scholars in the field of Native American translation to address the many and varied problems and concerns surrounding the process of translating Native American languages and texts. The essays in this collection address such important questions as, what should be translated? how should it be translated? who should do translation? and even, should the translation of Native literature be done at all? This volume also includes translations of songs and stories.
Being the True Roote & Rise of American Letters as Revealed by the Native Text Embedded in <i>Of Plimoth Plantation</i>
William Bradford, a leader among the Pilgrims, carefully recorded the voyage of the Mayflower and the daily life of Plymouth Colony in a work--part journal, part history-- he titled Of Plimoth Plantation. This remarkable document is the authoritative chronicle of the Pilgrims' experiences as well as a powerful testament to the cultural and literary exchange that existed between the newly arrived Europeans and the Native Americans who were their neighbors and friends.
In Bradford's Indian Book, Betty Booth Donohue examines Of Plimoth Plantation with reference to the ways Bradford incorporated Native American philosophy and culture into his writing. By highlighting this largely unrecognized influence in a founding American literary document, Donohue sheds important light on the Native contribution to the new national literature.
United States and Canadian Relations with the Lakotas and the Plains Cree, 1868-1885
Agriculture of the Hidatsa Indians
Buffalo Bird Woman, a Hidatsa Indian born about 1839, was an expert gardener. Following centuries-old methods, she and the women of her family raised huge crops of corn, squash, beans, and sunflowers on the rich bottomlands of the Missouri River in what is now North Dakota. When she was young, her fields were near Like-a-fishhook, the earth-lodge village that the Hidatsa shared with the Mandan and Arikara. When she grew older, the families of the three tribes moved to individual allotments on the Fort Berthold Indian Reservation.In Buffalo Bird Woman's Garden, first published in 1917, anthropologist Gilbert L. Wilson transcribed the words of this remarkable woman, whose advice today's gardeners can still follow. She describes a year of activities, from preparing and planting the fields through cultivating, harvesting, and storing foods. She gives recipes for cooking typical Hidatsa dishes. And she tells of the stories, songs, and ceremonies that were essential to a bountiful harvest.A new introduction by anthropologist and ethnobotanist Jeffery R. Hanson describes the Hidatsa people's ecologically sound methods of gardening and Wilson's work with this traditional gardener.
American Indian Efforts to Restore the Bison
Chickasaw Museums and the Construction of History and Heritage
The Chickasaw Nation, an American Indian nation headquartered in southeastern Oklahoma, entered into a period of substantial growth in the late 1980s. Following its successful reorganization and expansion, which was enabled by federal policies for tribal self-determination, the Nation pursued gaming and other industries to affect economic growth. From 1987 to 2009 the Nation’s budget increased exponentially as tribal investments produced increasingly large revenues for a growing Chickasaw population. Coincident to this growth, the Chickasaw Nation began acquiring and creating museums and heritage properties to interpret their own history, heritage, and culture through diverse exhibitionary representations. By 2009, the Chickasaw Nation directed representation of itself at five museum and heritage properties throughout its historic boundaries.
Josh Gorman examines the history of these sites and argues that the Chickasaw Nation is using museums and heritage sites as places to define itself as a coherent and legitimate contemporary Indian nation. In doing so, they are necessarily engaging with the shifting historiographical paradigms as well as changing articulations of how museums function and what they represent. The roles of the Chickasaw Nation’s museums and heritage sites in defining and creating discursive representations of sovereignty are examined within their historicized local contexts. The work describes the museum exhibitions’ dialogue with the historiography of the Chickasaw Nation, the literature of new museum studies, and the indigenous exhibitionary grammars emerging from indigenous museums throughout the United States and the world.
Contested Voices, Indian Captivity, and the Legacy of King Philip's War