Native American Oral Traditions

A collaboration between Native American and non-Native American scholars in the study of Native oral traditions. Seven sets of intercultural authors present Native American oral texts with commentary, exploring dimensions of perspective, discovery, and meaning that emerge through collaborative translation and interpretation. The texts studied all come from the American West, but include a rich variety of material, since their tribal sources range from the Yupik in the Arctic to the Yaqui in the Sonoran Desert.

A collaboration between Native American and non-Native American scholars in the study of Native oral traditions. Seven sets of intercultural authors present Native American oral texts with commentary, exploring dimensions of perspective, discovery, and meaning that emerge through collaborative translation and interpretation. The texts studied all come from the American West, but include a rich variety of material, since their tribal sources range from the Yupik in the Arctic to the Yaqui in the Sonoran Desert.

As contemporary Native Americans assert the legacy of their ancestors, there is increasing debate among archaeologists over the methods and theories used to reconstruct prehistoric identity and the movement of social groups. This is especially problematic with respect to the emergence of southwestern tribes, which involved shifting populations and identities over the course of more than a thousand years. Wesley Bernardini now draws on an unconventional source, Hopi traditional knowledge, to show how hypotheses that are developed from oral tradition can stimulate new and productive ways to think about the archaeological record. Focusing on insights that oral tradition has to offer about general processes of prehistoric migration and identity formation, he describes how each Hopi clan acquired its particular identity from the experiences it accumulated on its unique migration pathway. This pattern of “serial migration” by small social groups often saw the formation of villages by clans that briefly came together and then moved off again independently, producing considerable social diversity both within and among villages. Using Anderson Mesa and Homol’ovi as case studies, Bernardini presents architectural and demographic data suggesting that the fourteenth century occupation of these regions was characterized by population flux and diversity consistent with the serial migration model. He offers an analysis of rock art motifs—focusing on those used as clan symbols—to evaluate the diversity of group identities, then presents a compositional analysis of Jeddito Yellow Ware pottery to evaluate the diversity of these groups’ eventual migration destinations. Evidence supporting serial migration greatly complicates existing notions of links between ancient and modern social groups, with important implications for the implementation of the Native American Graves Protection and Repatriation Act. Bernardini’s work clearly demonstrates that studies of cultural affiliation must take into account the fluid nature of population movements and identity in the prehistoric landscape. It takes a decisive step toward better understanding the major demographic change that occurred on the Colorado Plateau from 1275 to 1400 and presents a strategy for improving the reconstruction of cultural identity in the past.

Oral history is a widespread and well-developed research method in many fields—but the conduct of oral histories of and by American Indian peoples has unique issues and concerns that are too rarely addressed. This essential guide begins by differentiating between the practice of oral history and the ancient oral traditions of Indian cultures, detailing ethical and legal parameters, and addressing the different motivations for and uses of oral histories in tribal, community, and academic settings. Within that crucial context, the authors provide a practical, step-by-step guide to project planning, equipment and budgets, and the conduct and processing of interviews, followed by a set of examples from a variety of successful projects, key forms ready for duplication, and the Oral History Association Evaluation Guidelines. This manual is the go-to text for everyone involved with oral history related to American Indians.

As a child growing up in rural Oklahoma, Donald Fixico often heard “hvmakimata”—“that’s what they used to say”—a phrase Mvskoke Creeks and Seminoles use to end stories. In his latest work, Fixico, who is Shawnee, Sac and Fox, Mvskoke Creek, and Seminole, invites readers into his own oral tradition to learn how storytelling, legends and prophecies, and oral histories and creation myths knit together to explain the Indian world. Interweaving the storytelling and traditions of his ancestors, Fixico conveys the richness and importance of oral culture in Native communities and demonstrates the power of the spoken word to bring past and present together, creating a shared reality both immediate and historical for Native peoples. Fixico’s stories conjure war heroes and ghosts, inspire fear and laughter, explain the past, and foresee the future—and through them he skillfully connects personal, familial, tribal, and Native history. Oral tradition, Fixico affirms, at once reflects and creates the unique internal reality of each Native community. Stories possess spiritual energy, and by summoning this energy, storytellers bring their communities together. Sharing these stories, and the larger story of where they come from and how they work, “That’s What They Used to Say” offers readers rare insight into the oral traditions at the very heart of Native cultures, in all of their rich and infinitely complex permutations.

The Quechan are a Yuman people who have traditionally lived along the lower part of the Colorado River in California and Arizona. They are well known as warriors, artists, and traders, and they also have a rich oral tradition. The stories in this volume were told by tribal elders in the 1970s and early 1980s. The eleven narratives in this volume take place at the beginning of time and introduce the reader to a variety of traditional characters, including the infamous Coyote and also Kwayúu the giant, Old Lady Sanyuuxáv and her twin sons, and the Man Who Bothered Ants. This book makes a long-awaited contribution to the oral literature and mythology of the American Southwest, and its format and organization are of special interest. Narratives are presented in the original language and in the storytellers’ own words. A prosodically-motivated broken-line format captures the rhetorical structure and local organization of the oral delivery and calls attention to stylistic devices such as repetition and syntactic parallelism. Facing-page English translation provides a key to the original Quechan for the benefit of language learners. The stories are organized into "story complexes”, that is, clusters of narratives with overlapping topics, characters, and events, told from diverse perspectives. In presenting not just stories but story complexes, this volume captures the art of storytelling and illuminates the complexity and interconnectedness of an important body of oral literature. Stories from Quechan Oral Literature provides invaluable reading for anyone interested in Native American cultural heritage and oral traditions more generally.

As a child growing up in rural Oklahoma, Donald Fixico often heard “hvmakimata”—“that’s what they used to say”—a phrase Mvskokes and Seminoles use to end stories. In his latest work, Fixico, who is Shawnee, Sac and Fox, Mvskoke (as “Muskogee” is spelled in the Mvskoke language), and Seminole, invites readers into his own oral tradition to learn how storytelling, legends and prophecies, and oral histories and creation myths knit together to explain the Indian world. Interweaving the storytelling and traditions of his ancestors, Fixico conveys the richness and importance of oral culture in Native communities and demonstrates the power of the spoken word to bring past and present together, creating a shared reality both immediate and historical for Native peoples. Fixico’s stories conjure war heroes and ghosts, inspire fear and laughter, explain the past, and foresee the future—and through them he skillfully connects personal, familial, tribal, and Native history. Oral tradition, Fixico affirms, at once reflects and creates the unique internal reality of each Native community. Stories possess spiritual energy, and by summoning this energy, storytellers bring their communities together. Sharing these stories, and the larger story of where they come from and how they work, “That’s What They Used to Say” offers readers rare insight into the oral traditions at the very heart of Native cultures, in all of their rich and infinitely complex permutations.