1.
Native AmericanNative American
Oral TraditionOral Tradition

2.
The Origins of LiteratureThe Origins of Literature
Question 3Question 3
 The origin of what we call AmericanThe origin of what we call American
literature predates the arrival of Europeans inliterature predates the arrival of Europeans in
the Americas.the Americas.
 Oral traditionOral tradition is the foundation of literatureis the foundation of literature
 Early rock carvings and petroglyphs areEarly rock carvings and petroglyphs are
perhaps the first examples ofperhaps the first examples of writtenwritten
languagelanguage

3.
Newspaper Rock (UT)Newspaper Rock (UT)

4.
Newspaper Rock (UT)Newspaper Rock (UT)
petroglyphspetroglyphs

5.
““A Storyteller and His Art”A Storyteller and His Art”
N. Scott MomadayN. Scott Momaday
Question 1Question 1
 ““We have no being beyond ourWe have no being beyond our
stories.”stories.”
 ““Our stories explain us, justify us,Our stories explain us, justify us,
sustain us, humble us, and forgivesustain us, humble us, and forgive
us. And sometimes they injure andus. And sometimes they injure and
destroy us.”destroy us.”
 ““Perhaps the greatest stories arePerhaps the greatest stories are
those which disturb us, which shakethose which disturb us, which shake
us from our complacency, whichus from our complacency, which
threaten our well-being.”threaten our well-being.”

6.
Stories & StorytellingStories & Storytelling
Question 1Question 1 ““Make no mistake, we are at risk in the presence ofMake no mistake, we are at risk in the presence of
words.”words.”
 ““We are shaken and soothed in turn by stories.”We are shaken and soothed in turn by stories.”
 “…“…the central function of storytelling is to reflect thethe central function of storytelling is to reflect the
forces, within and without us, that govern our lives,forces, within and without us, that govern our lives,
both good and bad.”both good and bad.”
 ““Stories are pools of reflection in which we seeStories are pools of reflection in which we see
ourselves through the prism of the imagination.”ourselves through the prism of the imagination.”
-from “A Storyteller and His Art”-from “A Storyteller and His Art”
–– N. Scott MomadayN. Scott Momaday

7.
Question 2
“The belief that words in themselves have the
power to make things happen —especially
words in extraordinary combinations—is one
of the distinguishing features of native
American thought; and it may be said that for
the people who share this belief a connection
exists between the sacred and the verbal, or to
put it in more familiar terms, a connection
between religion and poetry.”
- John Bierhorst, The Sacred Path

8.
The Oral TraditionThe Oral Tradition
Question 2Question 2
 Words are powerfulWords are powerful
 Words are sacredWords are sacred
 Words are magical: they can bring aboutWords are magical: they can bring about
physical change in the worldphysical change in the world

9.
 Words must be spoken with great careWords must be spoken with great care
 The speaker must be careful, clear &The speaker must be careful, clear &
deliberate, for he will bedeliberate, for he will be taken at histaken at his
wordword
 There is a connection between theThere is a connection between the sacredsacred
& the verbal& the verbal; to be careless in the; to be careless in the
presence of words is to violate apresence of words is to violate a
fundamental moralityfundamental morality
The Oral TraditionThe Oral Tradition
Question 2Question 2

10.
Two StoriesTwo Stories
The ArrowmakerThe Arrowmaker
The Kiowa BrothersThe Kiowa Brothers

11.
The Arrowmaker Question 5The Arrowmaker Question 5
IIf an arrow is well made, it will have tooth marks upon it. That is how youf an arrow is well made, it will have tooth marks upon it. That is how you
know. The Kiowas made fine arrows and straightened them in their teeth.know. The Kiowas made fine arrows and straightened them in their teeth.
Then they drew them to the bow to see if they were straight. Once thereThen they drew them to the bow to see if they were straight. Once there
was a man and his wife. They were alone at night in their tipi. By the lightwas a man and his wife. They were alone at night in their tipi. By the light
of the fire the man was making arrows. After a while he caught sight ofof the fire the man was making arrows. After a while he caught sight of
something. There was a small opening in the tipi where two hides weresomething. There was a small opening in the tipi where two hides were
sewn together. Someone was there on the outside, looking in. The mansewn together. Someone was there on the outside, looking in. The man
went on with his work, but he said to his wife: “Someone is standingwent on with his work, but he said to his wife: “Someone is standing
outside. Do not be afraid. Let us talk easily, as of ordinary things.” He tookoutside. Do not be afraid. Let us talk easily, as of ordinary things.” He took
up an arrow and straightened it in his teeth; then, as it was right for him toup an arrow and straightened it in his teeth; then, as it was right for him to
do, he drew it to the bow and took aim, first in this direction and then indo, he drew it to the bow and took aim, first in this direction and then in
that. And all the while he was talking, as if to his wife. But this is how hethat. And all the while he was talking, as if to his wife. But this is how he
spoke: “I know that you are there on the outside, for I can feel your eyesspoke: “I know that you are there on the outside, for I can feel your eyes
upon me. If you are a Kiowa, you will understand what I am saying, andupon me. If you are a Kiowa, you will understand what I am saying, and
you will speak your name.” But there was no answer, and the man went onyou will speak your name.” But there was no answer, and the man went on
in the same way, pointing the arrow all around. At last his aim fell upon thein the same way, pointing the arrow all around. At last his aim fell upon the
place where his enemy stood, and he let go of the string. The arrow wentplace where his enemy stood, and he let go of the string. The arrow went
straight to the enemy’s heart.straight to the enemy’s heart. FromFrom The Way to Rainy MountainThe Way to Rainy Mountain by N. Scott Momaday. University of Newby N. Scott Momaday. University of New
Mexico Press, 1969.Mexico Press, 1969.

12.
The ArrowmakerThe Arrowmaker
Question 5Question 5
 The Arrowmaker and his wife survive not becauseThe Arrowmaker and his wife survive not because
of the arrow but rather because ofof the arrow but rather because of language andlanguage and
wordswords..
 He isHe is “a man made of words”“a man made of words” –– his survival ishis survival is
contingent on his knowledge of language and hiscontingent on his knowledge of language and his
enemy’s lack of knowledge.enemy’s lack of knowledge.
 The story illustrates the importance and power ofThe story illustrates the importance and power of
language in the oral tradition.language in the oral tradition.

13.
The Kiowa Brothers Question 6The Kiowa Brothers Question 6
On a raid against the Utes, one of two brothers was On a raid against the Utes, one of two brothers was
captured. The other, alone and of his own will, stole captured. The other, alone and of his own will, stole
into the Ute camp and tried to set his brother free, but into the Ute camp and tried to set his brother free, but
he too was captured. The chief of the Utes had respect he too was captured. The chief of the Utes had respect
for the man’s bravery, and he made a bargain with him. for the man’s bravery, and he made a bargain with him.
If he could carry his brother on his back and walk upon If he could carry his brother on his back and walk upon
a row of greased buffalo heads without falling to the a row of greased buffalo heads without falling to the
ground, both brothers would be given horses and ground, both brothers would be given horses and
allowed to return in safety to their home. The man bore allowed to return in safety to their home. The man bore
his brother on his back and walked upon the heads of his brother on his back and walked upon the heads of
the buffalo and kept his footing. The Ute chief was true the buffalo and kept his footing. The Ute chief was true
to his word, and the brothers returned to their own to his word, and the brothers returned to their own
people on horseback.people on horseback.
From From The Way to Rainy MountainThe Way to Rainy Mountain by N. Scott Momaday. University of by N. Scott Momaday. University of
New Mexico Press, 1969. New Mexico Press, 1969.

14.
Kiowa BrothersKiowa Brothers
Question 6Question 6
 The chief is true to his word even though he The chief is true to his word even though he
has nothing to gain and everything to lose by has nothing to gain and everything to lose by
doing so.doing so.
 The chief fulfills his promise of freeing the The chief fulfills his promise of freeing the
brothers brothers andand giving the valuable commodity of giving the valuable commodity of
horses to the brothers.horses to the brothers.
 The chief never for a moment considers or The chief never for a moment considers or
would consider going back on his word.would consider going back on his word.

15.
MythsMyths

16.
MythsMyths
Question 4Question 4
 The heart of the oral tradition is the story.The heart of the oral tradition is the story.
 Myths: traditional stories passed down from Myths: traditional stories passed down from
generation to generation, which explain why generation to generation, which explain why
the world is the way it is.the world is the way it is.
 They characteristically involve immortal They characteristically involve immortal
beings and contain magic or the supernaturalbeings and contain magic or the supernatural

17.
MythsMyths
Question 4Question 4
 Myths attempt to explain things such asMyths attempt to explain things such as
 Natural phenomenonNatural phenomenon
 The origin of humansThe origin of humans
 The customs & religious rights of a The customs & religious rights of a
peoplepeople
 Events beyond people’s controlEvents beyond people’s control

18.
MythsMyths
Question 4Question 4 Through myths and legends Through myths and legends we can see social orderswe can see social orders
and daily lifeand daily life::
 how families were organizedhow families were organized
 how political structures operatedhow political structures operated
 how men caught fishhow men caught fish
 how religious ceremonies felt to the people who took how religious ceremonies felt to the people who took
partpart
 how power was divided between men and womenhow power was divided between men and women
 how food was preparedhow food was prepared
 how honor in war was celebratedhow honor in war was celebrated

19.
MythsMyths
Question 4Question 4
 Myths teach the values and ideals of a Myths teach the values and ideals of a
culture -what that culture holds as culture -what that culture holds as
important.important.
 Myths are the stories that a culture uses to Myths are the stories that a culture uses to
create coherence in its life, values, and create coherence in its life, values, and
symbols.symbols.

20.
MythsMyths
Question 4Question 4
 In myths a culture tells its story of origin In myths a culture tells its story of origin
and its understanding of the major issues and its understanding of the major issues
of life and death.of life and death.
 Myths are not stories in isolation: they Myths are not stories in isolation: they
express a culture’s whole life—all that it express a culture’s whole life—all that it
is and all that it values.is and all that it values.

21.
MythsMyths
Question 4Question 4
 Myths and legends are not told merely for Myths and legends are not told merely for
enjoyment, education or amusementenjoyment, education or amusement:: they arethey are
believed.believed.
 They give concrete form to a set of beliefsThey give concrete form to a set of beliefs
and traditionsand traditions that link people today to that link people today to
ancestors from centuries and millennia past.ancestors from centuries and millennia past.

22.
Legends and myths are unique in the way they are told and theLegends and myths are unique in the way they are told and the
regions and landscapes in which they are set. Yet there areregions and landscapes in which they are set. Yet there are
some universalsome universal recurring themes and imagesrecurring themes and images::
 the sacred four directions: North, South, East, West in the sacred four directions: North, South, East, West in
various formsvarious forms
 the children of the sunthe children of the sun
 the twin brothers who bring culturethe twin brothers who bring culture
 worlds piled on top of each otherworlds piled on top of each other
 primordial watersprimordial waters
 perpetual destruction and recreationperpetual destruction and recreation
 powerful heroes and tricksters (Veeho, Rabbit, powerful heroes and tricksters (Veeho, Rabbit,
Coyote, Spider Man)Coyote, Spider Man)

23.
Creation MythsCreation Myths
 Myths and legends of human creation and Myths and legends of human creation and
origin reflect in myriad ways origin reflect in myriad ways a common beliefa common belief
that people are a living part of the naturalthat people are a living part of the natural
worldworld, brother and sister to the grain and the , brother and sister to the grain and the
trees, the buffalo and the bear.trees, the buffalo and the bear.

24.
The Power ofThe Power of
THE WORDTHE WORD

25.
Kiowa Origin MythKiowa Origin Myth
““You know, everything had to begin, and this is how itYou know, everything had to begin, and this is how it
was: the Kiowas came one by one into the worldwas: the Kiowas came one by one into the world
through a hollow log. There were many more than now,through a hollow log. There were many more than now,
but not all of them got out. There was a woman whosebut not all of them got out. There was a woman whose
body was swollen up with child, and she got stuck inbody was swollen up with child, and she got stuck in
the log. After that, no one could get through, and that isthe log. After that, no one could get through, and that is
why the Kiowas are a small tribe in number. Theywhy the Kiowas are a small tribe in number. They
looked around and saw the world. It made them glad tolooked around and saw the world. It made them glad to
see so many things. They called themselvessee so many things. They called themselves KwudaKwuda,,
“coming out.”“coming out.”
FromFrom The Way to Rainy MountainThe Way to Rainy Mountain
–– N. Scott MomadayN. Scott Momaday

26.
Devil’s TowerDevil’s Tower
 The Native AmericanThe Native American
myth of the boy whomyth of the boy who
turns into a bear isturns into a bear is
common among manycommon among many
tribes of the Greattribes of the Great
Plains.Plains.
 The myth explains theThe myth explains the
natural phenomenon ofnatural phenomenon of
Devil’s Tower and ofDevil’s Tower and of
the Big Dipper.the Big Dipper.

27.
““Eight children were there at play, sevenEight children were there at play, seven
sisters and their brother. Suddenly the boysisters and their brother. Suddenly the boy
was struck dumb; he trembled and beganwas struck dumb; he trembled and began
to run upon hishandsand feet. Hisfingersto run upon hishandsand feet. Hisfingers
became claws, and his body was coveredbecame claws, and his body was covered
with fur. Directly there was a bear wherewith fur. Directly there was a bear where
the boy had been. The sisters werethe boy had been. The sisters were
terrified; they ran, and the bear afterterrified; they ran, and the bear after
them…them…

28.
They came to the stump of a great tree,They came to the stump of a great tree,
and the tree spoke to them. It bade themand the tree spoke to them. It bade them
climb upon it, and as they did so it beganclimb upon it, and as they did so it began
to rise into the air. The bear came to killto rise into the air. The bear came to kill
them, but they werejust beyond itsreach.them, but they werejust beyond itsreach.
It reared against the tree and scored theIt reared against the tree and scored the
bark all around with its claws. The sevenbark all around with its claws. The seven
sisters were borne into the sky, and theysisters were borne into the sky, and they
becamethestarsof theBig Dipper.”becamethestarsof theBig Dipper.”

29.
Devil’s Tower, WyomingDevil’s Tower, Wyoming
Lakota: Mato Tipila, which means “Bear Tower”
http://www.nps.gov/archive/deto/home.htm

30.
• Their names for the monolith
include: Aloft on a Rock (Kiowa),
Bear's House (Cheyenne, Crow),
Bear's Lair (Cheyenne, Crow), Bear's
Lodge (Cheyenne, Lakota), Bear's
Lodge Butte (Lakota), Bear's Tipi
(Arapaho, Cheyenne), Tree Rock
(Kiowa), and Grizzly Bear Lodge
(Lakota).
• The name Devil's Tower probably
originated in 1875 during an
expedition led by Col. Richard Irving
Dodge when his interpreter
misinterpreted the name to mean Bad
God's Tower. This was later
shortened to the Devil's Tower.

31.
http://www.sdnhm.org/exhibits/bears

32.
Verbal EquationsVerbal Equations
Songs, Spells, PrayersSongs, Spells, Prayers

33.
Verbal EquationsVerbal Equations
 (Question 7)Spells, prayers and songs that are(Question 7)Spells, prayers and songs that are
characteristicallycharacteristically briefbrief, and contain, and contain patternspatterns,,
repetitionrepetition andand formulasformulas, all of which make them, all of which make them
easier to remembereasier to remember..
 (Question 8)Verbal equations are recited at(Question 8)Verbal equations are recited at
specific, significant times for an intended purposespecific, significant times for an intended purpose
(birth, marriage, travel, sickness, hunting, harvest(birth, marriage, travel, sickness, hunting, harvest
time).time).
 Question 9Question 9
 Spell: a set of directionsSpell: a set of directions
 Prayer: a requestPrayer: a request
 Song: a descriptionSong: a description

34.
Birth & InfancyBirth & Infancy

35.
LullabyLullaby
Baby, sleep, sleep sleepBaby, sleep, sleep sleep
Father has gone to find turtle shellsFather has gone to find turtle shells
He said he will come back tomorrowHe said he will come back tomorrow
Baby, sleep, sleep, sleepBaby, sleep, sleep, sleep
- Creek- Creek

36.
CradlesongCradlesong
sleep, little one, your father is bringingsleep, little one, your father is bringing
a spotted deer to be your pet,a spotted deer to be your pet,
a rabbit’s ear to be your necklace,a rabbit’s ear to be your necklace,
spotted bramble fruits to be your toys.spotted bramble fruits to be your toys.
- Mbya- Mbya

37.
Love Songs & Love MagicLove Songs & Love Magic

38.
Woman’s SongWoman’s Song
A loonA loon
I thought it wasI thought it was
But it wasBut it was
My love’sMy love’s
Splashing oarSplashing oar
To Sault Ste. MarieTo Sault Ste. Marie
He has departedHe has departed
My loveMy love
Has gone on before meHas gone on before me
Never againNever again
Can I see himCan I see him
- Chippewa- Chippewa

39.
SongSong
Early morning dawning green,Early morning dawning green,
Ah…is the willow so green?Ah…is the willow so green?
In the green fields,In the green fields,
You gave me your love.You gave me your love.
- Quechua- Quechua

40.
Against Sickness & EvilAgainst Sickness & Evil

41.
Medicine Man’s PrayerMedicine Man’s Prayer
Listen, my dream!Listen, my dream!
This you told me should be done.This you told me should be done.
This you said should be the way.This you said should be the way.
You said it would cure the sick.You said it would cure the sick.
Help me now.Help me now.
Do not lie to me.Do not lie to me.
Help me, Sun person.Help me, Sun person.
Help me to cure this sick man.Help me to cure this sick man.
- Blackfeet- Blackfeet

42.
Prayer Before Killing the EaglePrayer Before Killing the Eagle
Do not think that I shall harm you.Do not think that I shall harm you.
You will have a new body.You will have a new body.
Now turn your head to the north and lieNow turn your head to the north and lie
flat!flat!
- Yokuts- Yokuts

43.
War SongWar Song
clear the wayclear the way
in a sacred mannerin a sacred manner
I comeI come
the earththe earth
is mineis mine
- Sioux- Sioux

44.
DogDog
SoldierSoldier
https://www.youtube.com/watch?
v=BNY7L_RdObA