native american folktales

Native-American Folktales

Teacher’s Guide

Written by Barri Golbus

Produced by

COLMAN COMMUNICATIONS CORP.

All material in this program is the exclusive property of the copyright holder. Copying, transmitting or reproducing in any form or by any means without prior permission from the copyright holder or its distributor is prohibited by Federal Law (Title 17, U.S. Code Sections 501 and 506).

Copyright © 1997 Colman Communications Corp.

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CONTENTS

Page Program Overview 4 Intended Audience and Uses 4 Program Synopsis 5 Student Objectives 6 Suggested Lesson Plan 6 Instructional Strategies 6 Introduction 8 Previewing Activities 9 Post-viewing Activities 10 Purposes of Handout Material 13 Answer Key 14 Transcript of the Video 15 About the Music and Storyteller 24

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Native-American Folktales

Time: 20 minutes

PROGRAM OVERVIEW Intended Audience and Uses This video is intended to be used with young people, ages 8-13, but certainly can be used by older youngsters and adults, also. The program has been designed to be used in the following settings:

• Classroom: Social Studies – units on Native-American culture; Reading – units on folktales; Literature – units on comparative literature and folk literature; Multicul- tural Studies – units on Native-American culture.

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• Independent Study: Mythology, comparative literature and comparative cultural studies.

• School and Public Library: Story time and story hour programs.

Program Synopsis Native-American Folktales has four tales from four different tribes. The first, Turkey Girl, comes from the Pueblo culture of the Southwest. It shows the importance of trust in Pueblo culture, and explains why wild turkeys flee when humans approach. Viewers easily will see the parallels between this Native-American tale and the European tale, Cinderella. The second story comes from the Pawnee, a Plains Indian tribe. The Boy Who Loved Bears helps viewers understand the significance of bears in Pawnee culture, and recognize the deep bond between Native Americans and nature. A young brave is killed by a raiding party, but is brought back to life by a bear, and the two lead parallel lives. The third story, Pelican Girl, comes from the Miwok people of the Pacific coast. It was a cautionary tale that encouraged children to obey tribal rules. Pelican Girl has just become a woman, and, according to the ways of her people, must not pick berries or bend down for several weeks. But she forgets, and for this transgression is kidnapped by Shoko, a shaman from the North. Using magical powers, an elder from her village rescues the young girl. NOTE: It is strongly recommended that you preview “Pelican Girl” before showing it to primary-level students. Because the story depicts a monster who kidnaps a child, it may not be appropriate for younger, more sensitive viewers. The final tale, Storytelling Stone, comes from the Seneca people of the northeastern woodland area. It explains how stories first came to humans. An orphan, Flying Crow, decides to leave his village because he is despised and taunted due to his lack of parents. After traveling for many

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days, he sets camp near a huge stone. The stone tells the young man how to receive tales. After learning to give thanks and make sacrifices for the stories, Flying Crow becomes the first person to hear them. In time, he passes along the stories to others.

STUDENT OBJECTIVES After viewing this video and participating in the suggested activities, students should be able to do the following:

1. Give a brief oral or written synopsis of each story.

2. Briefly explain the lifestyles of the peoples depicted in each story.

3. Discuss the moral or theme of the story.

4. Tell how nature plays an important role in Native- American culture, and give examples from the stories.

5. Compare and contrast the living patterns of the peoples shown in each folktale.

SUGGESTED LESSON PLAN

1. Instructional Strategies

a. Primary/Elementary Levels

At the primary level, teachers may wish to stress the interesting clothing and lifestyles depicted in the stories. There are also excellent depictions of Native-American shelters, both interior and exterior. A discussion of these structures will give children some insight into American Indian ways of living. It should be noted that each group

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lived in a distinctive way. The Pueblo, Pawnee, Miwok and Seneca exhibit differences in living patterns, and these differences should be pointed out to the viewers. (The Miwok, for example, are shown as gatherers and the Pawnee are shown as hunters.) Comparisons may be made between the living patterns of the ancient Native Americans and the living patterns of the children who view the program. For example, did the young people in the stories attend school as children do today? If not, how and what did they learn to live successfully in the adult world? Story themes also may be explored. The depth of this exploration will depend, of course, on the age of the viewers and their abilities. b. Jr./Sr. High Levels Older students may find it beneficial to explore the comparative literature aspects of the tales. An in-depth exploration of the lifestyles depicted may also prove to be instructive to viewers. It should be noted that, for accuracy, the everyday hair styles, clothing, regalia, jewelry, shelters, artifacts and geographical settings shown in the video have been meticulously researched. The illustrative aspects of the program therefore afford students ample opportunity to think seriously about the physical aspects of the cultures depicted. Moreover, the stories have been chosen because they illustrate key facets of each group’s worldview. In addition, they offer a look at one or more aspects of each tribe’s value system. c. Single View vs. Combined View Depending on your objectives, all the stories may be shown in one setting, or single stories may be shown and discussed before moving onto the next. Regardless of which method you choose, the producers encourage you to compare and contrast the stories in terms of themes, plots, artifacts, clothing and living patterns depicted. In that way, viewers will come to appreciate the differences among

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the cultures depicted, as well as the similarities.

2. Introduction a. Primary/Elementary Levels Ask if anyone has ever heard a Native-American folktale. If so, request a brief overview of the story. Then discuss why Native Americans might tell stories. Help the class understand that people everywhere in the world tell stories to entertain themselves. They also tell stories to pass on important ideas to the next generation, and to warn children about possible dangers. Then ask what important ideas might Native Americans want to pass on. About what things might they need to warn their children?

b. Jr. /Sr.High Levels Discuss the role of folktales in world literature. You

may pass out The Importance of Folktales to start the discussion. Then have your students discuss their favorite folktales. Help your class understand that folktales can be an important guidepost used to analyze a culture. Folktales give information about a society’s values, customs and worldviews. Use any familiar folktale your students know to illustrate this fact, or have your students give examples. Write “Values,” “Customs” and “Worldviews” on the chalkboard or overhead projector. List your students’ comments as they analyze one or more folktales. (For the purposes of this lesson, “worldview” is defined as how the members of a particular culture see the world in terms of their place in the cosmos; the culture’s concepts of a Superior Being and its relationship to that Being; the culture’s relationship to its environment and whether it views that environment as primarily hostile or friendly.)

Tell the class that the American Indian literary tradition is, to a large degree, oral rather than written. Ask your students to speculate on possible reasons. Help them

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understand that a written literary tradition requires certain technologies and lifestyles. Would it be practical (or even possible) for migratory groups, such as Plains Indians, to carry large libraries from place to place on horseback? Wouldn’t it be more advantageous to have a group’s literary tradition memorized and spoken?

Students should be aware of the importance of storytelling in Native-American cultures. It was – and in many cases, still is – one of the most important means a tribe has to educate its members in tribal beliefs and history.

c. Handout Material If you feel it will be helpful to your students, pass

out American Indian Tribes. Discuss the implications of so many groups’ residing in areas with differing climates and geographical variations. What might be the effects of those differences in terms of living styles and worldviews?

3. Previewing Activities

a. Primary/Elementary Levels Tell the class they will now see a video that shows some Native-American folktales. Tell the class that you will want each person to pay close attention not only to the stories, but also to what the people do, where they live, the kinds of homes they have and the clothing they wear.

b. Jr./Sr. High Levels

Tell the class they will now see a video that shows four Native-American folktales. Pass out the Viewer’s Concept Guide and give the class time to read the questions. Then instruct the students to answer the questions as they watch the program, or immediately afterwards. Review the “worldview analysis,” and ask your students to think about the analysis as they watch the stories.

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c. Handout Material The following handout material has been prepared to deepen the viewer’s understandings of the stories:

For Primary Students

• What is Happening? • Pawnee Ways of Living • What Happens Next? • What is Flying Crow Doing?

For Older Students

• Viewer’s Concept Guide • The Importance of Folktales • American Indian Tribes • The Pueblo • The Pawnee • The Miwok • The Seneca

4. Post-viewing Activities

a. Primary Level After each story, or after the entire program has been viewed, pass out and What Happens Next?, Pawnee Ways of Living, What is Happening?, and What is Flying Crow Doing?. Have your students complete these worksheets. When they’re done, have each student share with their classmates what they’ve drawn and written. b. All Levels

The following suggestions can be tailored to all levels and abilities.

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Ask the class what part of the story each person enjoyed the most, or found most interesting. Fast forward through the video and pause on scenes that are instructive in terms of geography, clothing, shelter, wildlife, lifestyles, flora, weaponry or any other illustrative material that will enrich your unit on Native Americans. Carefully examine each picture and have your students analyze and comment on it.

After each story, have the class relate key plot points. If appropriate, highlight the following thematic and cultural aspects of the stories in your discussion:

• Turkey Girl – The importance of trust in Pueblo culture; the importance of keeping one’s promises; the relationship of humanity to animals and nature; humanity’s duty to protect animals (the environment); religious ceremonies to give thanks and ask for sustenance; regalia used in ceremonial practices; concepts of justice; similarities to Cinderella

• The Boy Who Loved Bears – Kindness to animals; humanity’s relationship to the natural world; rewards for good deeds; rebirth and salvation; healing power of nature

• Pelican Girl – “Coming of Age” ceremonies; breaking society’s rules; demonic creatures used for punishment; good intentions (Pelican Girl’s desire to take the feathers home to her uncles) as no excuse for breaking rules; changing humans into animals as an aspect of humanity’s relationship to the animal world; bravery and cunning as desirable traits; the use of magic to solve problems; the use of religious and ceremonial means to cleanse evil (exorcism);

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similarities to the Biblical account of Adam and Eve (temptation, fall from grace, punishment for disobeying rules)

• Storytelling Stone – The necessity of making an offering; the inability of the children of the village to show compassion because there were no “teaching stories” to guide behavior; how the ancient “animal people” illustrate humanity’s close relationship to the creatures of the earth; Flying Crow’s desire to be with other people as a way to show humans are social beings; Flying Crow as an example of sharing (an important aspect of Native-American culture)

The producers highly recommend that you discuss, especially with younger children, the relationship between humans and animals in the stories. It is especially important that you warn youngsters not to approach or handle wild animals, as do the characters in some of the stories.

c. Additional Activities

• Have your students find a collection of Native-American folktales in your library or media center (those written by Joseph Bruchac may be best for this activity), choose a story, and then dramatize it.

• Have your students make a diorama depicting a scene from one of the stories in the video.

• Assign your students to research and write reports on a tribe in your area.

• Assign your students to research and give oral reports on Native-American dances and dance regalia.

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PURPOSES OF HANDOUT MATERIAL

What Happens Next? To help students see cause-and-effect relationships; to help youngsters recall cultural aspects of the story.

Pawnee Ways of Living: To give primary students an opportunity to extract information from a picture.

What Is Happening? To give primary students an opportunity to recount an important ceremony depicted in the story; e.g., the Miwok ceremony marking womanhood.

What is Flying Crow Doing? To give primary students an opportunity to describe an important aspect of the story; e.g., explain that the principal character gives thanks to a Higher Being when successful on the hunt. American Indian Tribes: To familiarize students with the large number of tribes in North American, and to show the locations of those tribes.

The Importance of Folktales: To help viewers understand the significance of folktales in Native-American cultures.

Viewer’s Concept Guide: To focus the viewers’ attention on key aspects of the stories.

The Pueblo: To give additional information on the Pueblo for enrichment and extension.

The Pawnee: To give additional information on the Pawnee for enrichment and extension.

The Miwok: To give additional information on the Miwok for enrichment and extension. The Seneca: To give additional information on the Seneca for enrichment and extension.

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ANSWER KEY

What Happens Next? Women cook and sew; men prepare regalia and drums. Pawnee Ways of Living Earthen lodges, animal-skin clothing, horseback, drying meat, plains and plateaus

What is Happening? The dancers help celebrate Pelican Girl becoming a woman. What is Flying Crow Doing? Thanking the animal spirits for a successful hunt

Viewer’s Concept Guide: (1) Took care of wealthy persons’ turkeys (2) Showed her how to find piñon nuts, berries and acorns; combed her hair; comforted her (3) A celebration during which young men and women danced, and people gave thanks for family relations. (4) Provided her with a dress, sash, moccasins (5) Promised to return from the celebration before the sun set to bring the turkeys home (6) Fed the bear cub, comforted him and tied a medicine bag around its neck (7) His son was born. (8) Track animals like a bear, catch fish with his bare hands (9) The sun needed to shine. (10) Held bear dance ceremonies (11) Held ceremonies, presented her with beads of womanhood (12) Not to go into the fields or bend down to gather food; Shoko appeared and took her away. (13) To the North World (14) Changed into an owl that persuaded the warriors to sleep and changed into mice that chewed bindings from weapons (15) Because they had no stories to entertain themselves (16) Because the children were cruel to him (17) Thanked the animal’s spirit (18) From the beginning of planting season until the first frost

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TRANSCRIPT OF THE VIDEO NARRATOR: Long ago, there was a poor girl who had no parents. She survived by caring for turkeys owned by the wealthy people in her village. Every day, at sunrise, she would take the turkeys out to the canyons to forage for food. And every evening, at sunset, she would bring them back, where they would stay safely in their cages at night. As she walked through the village each morning and evening, no one even glanced at her. It was as if she was invisible. None of the villagers even knew her name. They simply called her "Turkey Girl." But the birds loved her, for she took care of them ably, never missing a day. The turkeys were her friends, and even taught her their language. They showed her how find piñon nuts, too, as well as berries and acorns. Turkey Girl was thankful to her friends, for she had no one to cook for her. The birds combed her hair with their beaks, and took care of her she needed comforting. Thus it was for many years, until, on a late summer morning, Turkey Girl heard an announcement. The Poliitikeve would be held soon. Young men and women would dance together, in lines, in the shape of a butterfly, and the people would celebrate family relations. Later, that very day, the women of the village began to make their ceremonial dresses and cook for the great feast; the men prepared their drums and regalia for the music and dancing. The day of the celebration, Turkey Girl went to the canyons before the others awoke. She did not want to see them dressed in all their finery, which would make her sad.

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When she arrived, her winged friends surrounded her. They asked her to hit them with the juniper branch in her hand. TURKEY GIRL: You are my friends. I cannot hurt you! NARRATOR: Again and again, the turkeys asked her to hit them. But each time, she refused. Finally, they flew at her. To keep them away, she began to wave the juniper branch. As she did, she hit a wing, and out came a beautiful dress. She hit another wing and a fine sash fell to the ground. When she hit a third and a forth, a pair of white moccasins dropped to her feet. Then, beautiful jewelry followed. Soon, she bathed and dressed in her new finery. Now she was ready to go to the celebration. But not before her friends told her that she must return before dark to show them the way back. Turkey Girl promised she would return before sunset. When she arrived at the celebration, no one recognized her. But all the young men gazed upon her admiringly for she was truly beautiful.

Turkey Girl had a wonderful time, so much so, that she failed to notice the sun as it moved toward the horizon. Then, suddenly, she remembered her promise! She ran to the canyon. But the turkeys were gone. She searched and searched for them, but it was in vain. For when sunset came, they had wandered off. They decided that they could no longer trust their friend, for she had failed to keep her promise. When Turkey Girl returned home, her beautiful clothes were soiled and tattered -- the thorns and brush ripped them. As for the turkeys, they never again trusted people To this very day, they still flee whenever they see a human approaching.

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NARRATOR: Once, when the Pawnee people lived on the lands now known as Nebraska, a hunter was on his way home when he came upon a baby bear. The cub was cold and hungry, and seemed to be calling to its mother. The hunter took pity on the little creature and so fed him. Then, holding the cub in his arms, the hunter thought of his wife and the child she would soon have. HUNTER: Within days, I shall hold my own child as I now hold this tiny bear. I pray that if my son or daughter ever needs help, someone will be there as I have been here for this little cub. NARRATOR: Then, to protect the tiny animal, the hunter tied a small medicine bag filled with sacred leaves around its neck and then covered the little bear with leaves. HUNTER: Sleep, little cub. Your mother will return by the time you awake. NARRATOR: Later, when the hunter returned to his village, he told his wife about the cub. She replied that on that very day, she had also seen a bear. And so, when their son was born a few days later, they named him Little Bear. Many seasons came and went, and Little Bear grew into a fine young man. He became known as a skilled hunter. He could track animals, just like a bear, and catch fish in the streams, just like a bear. Often, the young hunter prayed where the bears were known to live. And as he did, Little Bear could feel the animals' power. One day, when Little Bear was hunting with some other young men of the village, a party of braves from an enemy tribe came upon them. There was a terrible battle. And, in the end, Little Bear and his friends lay dead. They had fought bravely, but were outnumbered. In a short time, a bear and his mate happened by the terrible scene. The female recognized Little Bear.

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FEMALE BEAR: Husband! Look! It is the young one who prays for us! You must help him! MALE BEAR: I cannot, for the sun lies behind the clouds, and my medicine works only in full light. NARRATOR: At that very instant, the clouds parted, and the young man was bathed in sunlight. Thus, it was that the bear began to pray. MALE BEAR: Oh, Great Spirit! I ask that you return life to this youth! NARRATOR: Slowly, the life-force returned to Little Bear. At dusk, the bears carried him to where they lived. There, Little Bear stayed for many months, until he was healed. Then, the bear and the young man headed back to the village. When they came to a ridge overlooking the encampment, the bear stood, touched the young man's hands, and breathed his spirit into him. MALE BEAR: We are brothers, now. Whatever happens to me will happen to you, and whatever happens to you will happen to me. NARRATOR: From that day on, the two never again saw each other. The years passed, and Little Bear's name was changed to Bear Man. He became a great hunter, warrior and healer. He held Bear Ceremonies to heal others, to renew his healing powers, and to thank the Great Spirit for the bear. Bear Man passed on the powers of the bear to his children and grandchildren, so that even today, they are known to the Pawnee people. After many years, Bear Man died peacefully. The Pawnee say that nearby an old bear died at that very instant. And the two were together once again.

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NARRATOR: Long ago, the people could change themselves into animals. It was in those days that Pelican Girl's time had come to be a woman. To mark the event, the ceremonies of her people were done in the proper way -- the way of the Miwok who came before. Then, at night, when the drums no longer played, Pelican Girl sat in the women's house. And there she stayed, until the moon was full, then small, and then full once again. At last, Pelican Girl received her beads of womanhood -- on her neck, wrists and ankles. The women told Pelican Girl to stay close to the village, for that was the way of the Miwok South People in those times: for several weeks after becoming a woman, all maidens were forbidden to go into the fields or bend down to gather food. As the last beads were placed on Pelican Girl, the Snipe sisters walked by with their pack baskets. PELICAN GIRL: Where are you going? SNIPE GIRL: To gather berries. Come with us. NARRATOR: Pelican Girl asked her mother if she could go, but it was against the ways of the Miwok South People, and so her mother said she could not go. It was forbidden. But Pelican Girl begged and begged until her mother agreed. MOTHER: All right, daughter. But be careful, and remember -- you must not pick berries, or clover or anything else. NARRATOR: Pelican Girl did as she was told. She carried a basket, but did not pick berries. She did not bend to take anything from the ground. Late in the afternoon, the girls headed back to the village. Pelican Girl, lost in her thoughts, took a wrong fork on the pathway. Not too far away, she came across a goose that looked as if it had dropped from the sky.

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PELICAN GIRL: Look at the fine feathers on this goose! My uncles can use them, I'm sure. I'll pick it up and take it home for them. NARRATOR: Pelican Girl forgot that she had promised not to pick up anything, which would break the custom of her people. Later, as she walked through the forest, her basket become heavier and heavier. Then she heard a strange noise! NARRATOR: It was Shoko, a powerful shaman from the North World, where the fire-eaters lived. He had disguised himself as a goose. SHOKO: Little granddaughter, I want those beads on your ankles, on your wrists and on your neck! NARRATOR: Then he began to dance because he knew that Pelican Girl, by breaking the custom of her people, had given him the power to carry her away to the North World. And that is what he did. Meanwhile, the Snipe sisters had returned to the village. The people wanted to know what had happened to Pelican Girl. But, of course, they did not know. So Coyote, the wise one, along with the best trackers in the village and Pelican Girl's mother, went to find her. Coyote soon determined what had happened. COYOTE: The people of the North World have taken her away. We must go there to rescue her. NARRATOR: And so they did. But the fighting men of the North World were waiting for them, for Shoko knew that Coyote and the others would come for Pelican Girl. All this, Coyote, the wise one, understood. And so he instructed Little Owl to take the shape of a bird of the night and fly over the warriors to give them a message: LITTLE OWL: Coyote and the South people are not coming tonight! You can sleep! NARRATOR: Because they believed Little Owl, all the fighting men went to sleep.

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As they slept, Coyote changed the people with him into mice and told them to go into a sack, which he took into the village. The mice tied together the hair of the North people and then chewed through their bowstrings, as well as all the sinew wrappings of their tomahawks, spears and arrows. Then they went to look for Pelican Girl. Soon they found her inside a large dance drum. She was sick and could not move. So Coyote silently carried her through the dance house, where the drum was, toward the door. But he stepped on one of the North People sleeping there. He woke up and his shout awoke the others. Because the mice had done their work, however, the North People could not stop Coyote and the others from escaping. And they could not use their weapons, either. Night and day, Little Owl danced and sang to cure Pelican Girl, who had been turned into a fire-eater. For many days, her body and spirit were cleansed by the dance, until at last, she was once again well. Somewhat later, she married Coyote's grandson, Hawk Chief, and became one of the women who taught the young girls how to behave when the time came for them to become women.

NARRATOR: Long ago, when the people had no stories, they sat silently in their lodges on long, cold winter nights. There was no sound of the story-teller's voice rising above the wind. There was little meaning in the lives of the people. In that time, there was a young man named Flying Crow. He lived alone, for his parents had died several years before, and none of his relatives could care for him. Flying Crow's lodge, made of bark and branches, was small. His clothing was old and tattered.

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But his hunting skills were excellent because he alone was responsible for finding his food. Flying Crow carried a sacred leaf pouch. He always made an offering of the leaves to thank the animal's spirit whenever he found success in the hunt. The seasons changed, but not the life of Flying Crow. Because the children had no stories to help them see the proper ways, they taunted Flying Crow for his ragged clothing and his lack of parents. The children’s cruelty drove the young man from his village. He simply decided to leave. After several days of walking, he set camp near a large stone. That night, Flying Crow felt even lonelier than usual, for he was now far from his village. To keep up his spirits, he spoke to himself. FLYING CROW: It would be nice to hear something interesting. It would help me forget my loneliness and the cold. GRANDFATHER ROCK: I, Grandfather Rock, will tell you something interesting if you make a gift of the sacred leaf to me. NARRATOR: And so the young man sprinkled the sacred leaf around the rock, for he wanted to hear this thing. Then he spoke these words. FLYING CROW: Now, Grandfather, will you tell me what you have to say? NARRATOR: In answer to the question, Grandfather Rock began to tell the story of the earth's creation -- of the Mother of All who fell from the sky, and the birds and other animals who helped her. And because Flying Crow had always wondered how the earth came to be, he listened to every word, his mind open to it all. Grandfather Rock's story of the animals and the Mother of All stayed in the young man's memory; it was his from that time onward. To thank Grandfather Rock for this wondrous gift, Flying Crow placed

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some bone beads at the base of the stone. Then, Grandfather Rock told another story -- this one about the time when animal people who roamed the earth. And when the story was done, Flying Crow once again thanked Grandfather Rock by placing some more beads where he rested. And as he did, Grandfather Rock spoke once again. GRANDFATHER ROCK: This is where my stories end for this night. NARRATOR: The young man once again thanked the rock and soon fell fast asleep. The following day, after his hunt, Flying Crow came upon a village. Because he was lonely, he sat with the villagers, who welcomed him as their brother. FLYING CROW: I can tell you some things, if you would like to hear them. If you give me a gift of the sacred leaf, I can tell you how the earth came to be and then I can tell you about the animal people. NARRATOR: The villagers wanted to know these things, and so gave their gift to the young man. And so it was -- the stories began to be passed on to the people. Every night, Grandfather Rock would tell Flying Crow new stories about beavers and bears and all the other creatures of the earth. The following evening, after hunting, the young man would retell the stories to the villagers. And each time, he would receive gifts for them. Many seasons passed. Then, one day, a maiden, Yellow Flower, came to Flying Crow and gave him a pouch. MAIDEN: Please, take this as a gift. You may wish to keep your stories in it. FLYING CROW: Thank you.

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NARRATOR: From that time on, the young storyteller put things in the pouch that would help remind him of the stories. In time, Flying Crow and Yellow Flower married, and, with their children, worked their fields, growing corn, beans and squash. During the planting season, Flying Crow told no stories, for Grandfather Rock had said long before: GRANDFATHER ROCK: When the earth awakens, the time for stories is no more, until the first frost comes once again. NARRATOR: Then, one day, Grandfather Rock spoke these words: GRANDFATHER ROCK: Now, Flying Crow, you know all the stories from the old time. You are the first storyteller. Now, there will be many others. Everywhere they go, they will be welcomed. NARRATOR: And that is how it has been -- from those times to this very day.

About the Music

The native music in this video was composed by Jerry Alfred a native artist from the Northern Tuchone Nation of Canada. For more information on Jerry Alfred & The Medicine Beat, their touring schedule and recordings, contact Red House Records, 1-800-695-4687.

About the Storyteller

Lynn Moroney, of Chickasaw descent, is a nationally-known author, lecturer and storyteller. She is best known for her interpretation and retelling of sky lore. Ms. Moroney is the author of three books: The Boy Who Loved the Bears, Baby Rattlesnake (a retelling of Chickasaw storyteller Te Ata’s famous teaching tale), and Elinda Who Danced in the Sky, an adaptation of the Estonian folktale of the Milky Way. She is a noted educator who conducts workshops, residencies, and perfor-mances in schools, colleges, universities, museums and planetaria throughout the United States. Ms. Moroney also has made many appearances on radio, television and folktale festivals. She can be reached at [email protected].

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Name ______________________

WHAT IS FLYING CROW DOING?

Directions: Look at the picture below. Then, in the space below, tell what Flying Crow is doing.

Native-American Folktales © Colman Communications Corp.

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Name ______________________

WHAT IS HAPPENING?

Directions: Look at the picture below. Color it. Then, in the space below the picture, tell what is happening.


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Name ______________________

PAWNEE WAYS OF LIVING

Directions: Look at the picture below. Then, below the picture, tell what the drawing tells you about Pawnee houses, clothing, ways of traveling, ways of making certain that food won’t spoil, and the lands upon which the Pawnee lived.


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THE IMPORTANCE OF FOLKTALES The following passage comes from Indian Boyhood, written by Sioux author Charles Eastman. The excerpt, first published in 1902, suggests that Native-Americans understood the importance of mythology and history.

Almost every evening a myth, or a true story of some deed done in the past, was narrated by one of the parents or grandparents, while the boy listened with parted lips and glistening eyes. On the following evening he was usually required to repeat it. If he was not an apt scholar, he struggled long with his task; but, as a rule, the Indian boy was a good listener and had a good memory, so that the stories were tolerably well mastered. The household became his audience, by which he was alternately criticized and applauded.

Mythology and history are important facets of virtually all cultures. Both are used to hand down from one generation to the next cultural beliefs and social values. A society that does not pass down its beliefs and values cannot sustain itself. Mythology and history point out rules, behaviors and philosophies (or religious beliefs) that all cultures need for self-preser- vation. The Native-American folktales you will see are no exception. While they may appear simple on the surface, they all have underlying themes that speak to important values held by tribal elders. As you watch each of the tales, think what its underlying messages might be. To help, here are some to consider:

• Sacrifice is necessary to obtain Good. • Disobedience brings punishment. • Humanity is related to all things on earth. • Promises broken have unforeseen – and possibly dire –

consequences. There are other messages in the stories. Jot them down as you watch.


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THE SENECA

The Seneca are members of the Iroquois Confederacy, a group of like-speaking people who have, since the 16th century, lived in what is today western New York State. The Seneca were among the most respected and feared North American Indian tribes. Their traditional homes, found in scattered villages, consisted of rectangular “long houses” made of bark.

The Seneca trace their descent through women. Women appointed tribal leaders, owned the land and raised squash, maize and beans. Seneca men were hunters, warriors, traders and diplomats.

When French trappers came to Seneca lands in the 17th century, they began taking Seneca game and lands. When the Seneca fought back, the French destroyed their fields and villages.

The Seneca allied themselves with the British during the American Revolution. When the war ended, their English allies abandoned them, and many Seneca fled to Canada. Most, however, remained in New York State. The new American government did not look kindly upon their former enemies, and by 1797, Seneca lands were reduced to only 310 square miles.

In 1848, the tribe formed the Seneca Nation of Indians, or SNI, to deal with governmental matters. The SNI has a written constitution and has an elected council and chief.

The tribe eventually was revitalized by a Seneca philosopher, Handsome Lake. He taught the importance of families and the necessity of males’ doing the farming. However, as the years passed, more and more whites moved onto tribal lands. The U.S. government encouraged settlement by offering Seneca lands at cut-rate rental prices Although the Seneca eventually reclaimed much of their territory through agreements with the U.S. government, the construction of the Kinzua Dam in the 1960’s flooded half of their 20,000-acre territory. About 800 people were forced to move. To compensate people for their lost homes, the government built houses, clinics, sports facilities and libraries.

Today, most Seneca are Christian, but the Longhouse religion of Handsome Lake remains a strong force. The SNI has many successful business operations, including gas stations, mini-marts and bingo parlors. Native-American Folktales © Colman Communications Corp

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THE PUEBLO

The Pueblo Indians are village-dwellers of the southwestern United States. There are twenty Pueblo tribes, including the Hopi of northeastern Arizona, the Zuni of western New Mexico, and the Rio Grande Pueblo. The Pueblo are descendants of the prehistoric Anasazi peoples.

There are approximately 53,000 Pueblo Indians today. They are divided into four language groups.

The Pueblo’s main occupation is farming, although the men are known for their fine weaving and the women, for their beautiful pottery. Many Rio Grande Pueblo make finely crafted silver and turquoise jewelry. Agricultural activities include planting and harvesting corn, beans, squash and sometimes cotton.

The Pueblo also are known for their distinctive architecture, apartment-house-style structures that offer shelter to many families.

Most of these Native Americans believe in an ancestor-based religion in which a Kachina, or ancestral spirit, plays a major role. Traditional Kachina prayers ask for favorable agricultural conditions, especially plentiful rainfall. Although many Eastern Pueblo practice Christianity, they also incorporate Kachina beliefs into their religious practices.

Another important aspect of Pueblo culture is a philosophy that stresses group harmony above individual wants.

Many Pueblo who practice Kachina beliefs divide themselves into kiva societies. These societies, whose members meet in underground chambers, or kivas, organize community labor for various tasks, including caring for irrigation systems that bring Rio Grande water to the fields.

Traditionally, the Pueblo have resisted any encroachment onto their lands.

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THE PAWNEE

The Pawnee have one of the oldest Native-American cultures of the Great Plains. The Pawnee came to the plains from east of the Mississippi River, probably in the 13th century. Early accounts tell of the Pawnee’s coming to the Plains from a “place where sugarcane grew,” possibly the lower Mississippi Valley. In time, they settled near the Platte River in today's Nebraska.

Four bands of Pawnee lived in villages composed of large earth lodges. Maize fields, which they farmed, were located nearby.

In addition to farming, the Pawnee were hunters. Twice a year, after planting and harvesting, they migrated to areas where they could hunt bison for meat and skin. They dried and stored bison meat and vegetables for winter food.

The Pawnee had a highly developed religion. Priests taught that all energy comes from the stars and constellations. According to this religion, each village chief received instructions from a celestial body. One of the many Pawnee rituals was the spring sacrifice of a young maiden, given to the Morning Star to compensate him for his role in creating humans.

Tribal warfare and incursions by white settlers eventually destroyed the Pawnee way of life. In the mid 18th century, the Pawnee made treaties with the French. But when the British defeated the French in the “French and Indian War,” the Pawnee were forced to move from their lands. Later, tribal leaders signed treaties with the U.S. government, but these agreements were seldom honored. To make matters worse, the Pawnee began a disastrous series of wars with the Sioux over hunting lands.

In 1825, the Pawnee signed a fateful treaty promising safety for settlers along the Santa Fe Trail in exchange for “benefits and acts of kindness” from the U.S. government. When no benefits and acts of kindness were forthcoming, the Pawnee began raiding settlers. The government retaliated by moving the Pawnee onto reservations.

Today, there are only about 3,000 Pawnee left.


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THE MIWOK

The Miwok Indians of California are divided into three groups – the Lake, Eastern and Coastal Miwok. These Native Americans fished, gathered, hunted and traded for food. Both men and women used fishing nets, spears and baskets when hunting and fishing. They also used their bare hands when fishing. Men used bows and arrows to kill waterfowl and large game such as bear, elk and deer.

Meat was dried and salted for winter. Gathering acorns, nuts, berries, roots and other vegetation for food and medicines was a principal activity of women of the tribe.

The Miwok used baskets for many activities – gathering, storing and preparing food, and for ceremonial purposes.

They lived in large, permanent multifamily homes made of leaves, brush and dirt.

Women wore deerskin apron skirts and men wore deerskin loincloths. Animal skins were cut into strips and sewn together for winter robes.

The tribal leader was a shaman who was a medicine man and religious figure. The Miwok had two kinds of shamans – singing shamans and sucking shamans. Sucking shamans sucked the skin to draw out illness. Singing shamans danced and prayed to spirits who could cure sicknesses.

The Miwok observed many superstitions to ensure soundness of body and mind, and to bring good luck.

Spanish explorers first came upon the Miwok in 1595, but it wasn’t until the early 1800’s that missions were set up near Miwok lands. The Indians were forcibly taken to the missions in order to be converted. Many escaped, only to be captured by Spanish soldiers and returned.

Disease and warfare with the Spanish decimated and weakened the tribe. When settlers came to what is today California, the Miwok attacked them. But the attackers were soon overpowered by federal troops.

In the early 1900’s, the federal government set up a small reservation for the Miwok, and many found work on nearby ranches.


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AMERICAN INDIAN TRIBES

There are almost 150 Native-American tribal groups. If you look on the map on the next page, you can see where their tribal lands are located. Each tribe is part of a larger culture group. They are listed below.

ARCTIC CULTURE AREA

ALEUT, ESKIMO

CALIFORNIA CULTURE AREA

YUROK, HOOPA, CHUMASH, PUMO, YAHI, MAIDU, MIWOK,

PATWIN, WINTUN, YOKUTA

NORTHEAST CULTURE AREA

ABNAKI, ALGONKIN, CHIPPEWA, DELAWARE, FOX, ILLINOIS, KICKAPOO, MAHICAN, MALECITE, MASSACHUSET,

MENOMNEE, MIAMI, MICMAC, MOHEGAN, MONTAUK-SHINNECOCK, NARRAGANSET, NIPMUC, OTTAWA, PASSAMAQUODDY, PENNACOOK,

PENOBSCOT, PEQUOT, POTAWATOMI, POWHATAN, SAC, SHAWNEE,

WAMPANOAG, WAPPINGER, CAYUGA, HURON-WYANDOT, MOHAWK, ONEIDA,

ONONDAGA, SENECA, SUSQUEHANNOCK, TUSCARORA,

WINNEBAGO

NORTHWEST COASTAL CULTURE

HAIDA, TINGIT, CHINOOK, MAKAH, NOOTKA, KWAKIUTL

TSIMSHIAN

PLAINS CULTURE AREA

ARAPAHO, BLACKFOOT, CHEYENNE, GROS VENTRE, PLAINS CREE, PLAINS OJIBWAY, KIOWA-APACHE, SARCEE, ARIKARA, PAWNEE, WICHITA, KOWA, ASSINBOINE, CROW, HIDATSA, IOWA,

PLAINS CULTURE (CONT.)

KAW, MANDAN, MISSOURI, OMAHA, OSAGE, OTO, PUNCA, QUAPAW, SIOUX,

TONKAWA, COMANCHE

PLATEAU CULTURE AREA

KOOTENAI, CAYUSE, KLAMATH, MODOC, NEZ PERCE, PALOUSE,

UMATILLA, WALLAWALLA, YAKIMA, COEUR D’ALENE, FLATHEAD,

KALISPEL, SPOKANE

SOUTHEAST CULTRE AREA

LUMBEE, CADDO, CHITIMACHA, CHEROKEE, ALABAMA, APALACHEE,

CALUSA, CHICKASAW, CHOCTAW, COUSHATTA, CREEK, SEMINOLE, YAMASEE, NATCHEZ, CATAWBA, YUCHI, TIMUCUA, TUNICA, YAZOO

SOUTHWEST CULTURE AREA

APACHE, NAVAJO, PUEBLO, ZUNI,

HOPI, PAPAGO, PIMA, YAQUI, HAVASUPAI, HUALAPAI, MOJAVI,

YAVAPAI, YUMA

SUBARCTIC CULTURE AREA

BEOTHUK, CREE, METIS, MONTAGNAIS, NASKAPI, CARRIER, CHIPEWYAN,

KUTCHIN

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AMERICAN INDIAN TRIBES (CONTINUED)

Arctic

Northwest Coast

South- west

Plateau

Northeast Great Great Plains Basin

Southeast

Subarctic Arctic

Subarctic

California


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WHAT HAPPENS NEXT?

Directions: Look at the picture of the man who says Poliitikive will soon begin. Then, on separate sheets of paper, draw pictures of what the villagers will do to prepare for the celebration.


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VIEWER’S CONCEPT GUIDE Instructions: Answer the questions in the provided spaces. 1. How did Turkey Girl earn her living? 2. How did the turkeys take care of Turkey Girl? 3. What was Poliitikive? 4. How did the turkeys prepare Turkey Girl for Poliitikive? 5. What was Turkey Girl’s promise, and why did she break it? 6. What was the hunter’s good deed in “The Boy Who Loved Bears?” 7. What happened soon after the hunter fed the bear cub? 8. What two unusual things could Little Bear do as a child? 9. What needed to happen before the bear’s prayers would work?


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VIEWER’S CONCEPT GUIDE (CONTINUED) 10. How did Little Bear renew his healing powers? 11. What did the Miwok do when a girl became a woman? 12. What rule did Pelican Girl break? What happened? 13. Where did Shoko take Pelican Girl? 14. How did Coyote and his men rescue Pelican Girl? 15. Why were the lives of the people of Flying Crow’s village meaningless? 16. Why did Flying Crow leave his village? 17. What did Flying Crow always do when successful at hunting? 18. When was Flying Crow forbidden to tell stories? Native-American Folktales © Colman Communications Corp

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