Betty Booth Donohue
- Published in print:
- 2011
- Published Online:
- May 2012
- ISBN:
- 9780813037370
- eISBN:
- 9780813042336
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813037370.003.0003
- Subject:
- Literature, Criticism/Theory
This chapter asserts that traditional American Natives believed that the earth is the residing place of narrative, and that people, earth, and narrative are different manifestations of the same ...
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This chapter asserts that traditional American Natives believed that the earth is the residing place of narrative, and that people, earth, and narrative are different manifestations of the same creative force. It contends that Native-like land narratives, which offer commentary on the cardinal directions, the winds, vegetation, and sacred places, are present in the Bradford history and operate there in much the same way they as function in Native sacred texts. Furthermore, Algonquians, according to Charles Leland and Evan T. Pritchard, like Navajos, believed in the concept of inner forms as detailed by Susan Scarberry-Garcia in Landmarks of Healing, since they believed that their sacred places either contained the spirits of their old gods, such as Glooskap, or called up likenesses of former leaders, such as the rock formation in the Assonets which resembled the Massasoit Osamequin.Less
This chapter asserts that traditional American Natives believed that the earth is the residing place of narrative, and that people, earth, and narrative are different manifestations of the same creative force. It contends that Native-like land narratives, which offer commentary on the cardinal directions, the winds, vegetation, and sacred places, are present in the Bradford history and operate there in much the same way they as function in Native sacred texts. Furthermore, Algonquians, according to Charles Leland and Evan T. Pritchard, like Navajos, believed in the concept of inner forms as detailed by Susan Scarberry-Garcia in Landmarks of Healing, since they believed that their sacred places either contained the spirits of their old gods, such as Glooskap, or called up likenesses of former leaders, such as the rock formation in the Assonets which resembled the Massasoit Osamequin.
