By Elizabeth D. Jacobs, William R. Seaburg
The wealthy oral traditions of the Athabaskan Indians from southwestern Oregon are showcased in those pages for the 1st time. This quantity positive factors bright and funny stories of regularly occurring Tricksters: Coyote, identified for his strange sexual prowess and escapades that frequently pass awry; the useless and gullible Grizzly endure; and Raccoon, frequently grasping and ever elusive. the gathering additionally comprises the fewer well-known yet all-too-human tales of Pitch lady, Little guy, the unicorn-like Hollering-Like-a-Person, and different neighborhood figures, all of which upload to the wealth of local oral literature within the Pacific Northwest. In 1935 Elizabeth D. Jacobs carried out ethnographic fieldwork with survivors of numerous Athabaskan cultures residing at the Siletz Reservation. Her paintings preserves the forty-seven tales recorded right here as mentioned by means of top Coquille advisor Coquelle Thompson Sr., an entire storyteller who lived throughout the Rogue River Wars of 1855–56. His tribal group was once evicted from its fatherland and resettled with different Athabaskan teams at the Siletz Reservation, the place he lived for 90 years. This quantity bargains a behind-the-scenes examine the gathering of oral bills, a comic strip of higher Coquille Athabaskan tradition, an exam of Thompson’s storytelling, and prolonged analyses of 4 tales, together with “Pitch Woman.” The reader is inspired to “listen” to the tales with an ear attuned either to the storyteller himself and to the tales’ personal cultural context. (20080903)
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Extra info for Pitch Woman and Other Stories: The Oral Traditions of Coquelle Thompson, Upper Coquille Athabaskan Indian (Native Literatures of the Americas)
Jacobs 1935). The sweathouse was a site for telling stories, instructing the young boys, and ritually preparing for long life, acquiring wealth, and good luck in hunting, gambling, and other efforts whose outcomes were uncertain. ” Women, infants, and young children lived and slept in the living or cookhouse, cedar plank–constructed dwellings that served as a center for food preparation, consumption, preservation, and storage and as a general work area for men and women. When a man wanted to sleep with his wife, he slept with 34 a cultural sketch her in the cookhouse; the sweathouse was strictly off limits to women.
Of more importance for my purposes, the line format requires twice as much space to print without clearly offering a more accurate reﬂection of actual oral performance. Thus, I ended up using a modiﬁed prose format for most of the stories. Each change of speaker begins a new paragraph. The beginnings of other paragraphs are signaled by discourse markers, changes of scene, introduction of new characters, and so on. Words and phrases enclosed in square brackets in the texts presented here indicate where Native words have been translated into English and the original phonetic transcription moved to an endnote; where words have been added to turn a sentence fragment into a complete sentence (although to avoid a distracting proliferation of brackets, not every a, of, or the is so indicated); and where assumed cultural knowledge or explanations of potentially confusing or ambiguous phrasing have been added.
Ever feed it? Cut off hair of slaves? Mark in any way? get more ﬁsh in trap at nite Anybody else allowed to tend trap in day time? —Just women go? —men help pack? Put roots all together or each woman take home her own? Any leader of women on root digging or berry picking? Go together or meet at grounds? Did boy keep hide of ﬁrst deer? Did people come to his house to eat or was meat carried to other houses? Who cut deer? All the questions are lined through, indicating that she had gone through all of them with Thompson.