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The Sacred Hoop: Recovering the Feminine in American Indian Traditions

by Paula Gunn Allen

by Paula Gunn Allen

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occasion she attempts suicide but f<strong>in</strong>ds with<strong>in</strong> herself a fierce<br />

determ<strong>in</strong>ation to live. She f<strong>in</strong>ally uncovers <strong>the</strong> source of her<br />

despair and isolation and is drawn <strong>in</strong>to <strong>the</strong> spiritual life of <strong>the</strong><br />

women of her people.<br />

Ephanie’s search for psychic unity is founded <strong>in</strong> ritual<br />

awareness which, <strong>in</strong> turn, is embedded with<strong>in</strong> <strong>the</strong> adaptive and<br />

<strong>in</strong>clusive properties of <strong>the</strong> oral tradition as well as <strong>the</strong> ritual of<br />

her Guadalupe people. Ephanie learns to understand how her life<br />

and <strong>the</strong> lives of her mo<strong>the</strong>r and grandmo<strong>the</strong>r parallel <strong>the</strong> tribal<br />

narratives. As she understands this and as she lives out <strong>the</strong><br />

implications of that understand<strong>in</strong>g, she is able to accept her<br />

place with<strong>in</strong> <strong>the</strong> ritual tradition of her people and her<br />

responsibility to cont<strong>in</strong>ue it. As a breed Ephanie is raised<br />

outside of <strong>the</strong> formal tradition of her people, but <strong>in</strong>wardly she is<br />

ritual-oriented. Her difficulty, which she shares with Loney,<br />

Tayo, Abel, Cedarfair, and Welch’s nameless protagonist, is<br />

f<strong>in</strong>d<strong>in</strong>g a po<strong>in</strong>t of entry <strong>in</strong>to <strong>the</strong> ritual patterns of her people.<br />

One function of <strong>the</strong> storytell<strong>in</strong>g part of <strong>the</strong> oral tradition is to<br />

give people a basis of entry <strong>in</strong>to <strong>the</strong> more obscure ritual<br />

tradition. Entry <strong>in</strong>to <strong>the</strong> narrative tradition enables <strong>in</strong>dividuals to<br />

realize that <strong>the</strong> significance of <strong>the</strong>ir own lives stems <strong>in</strong> large part<br />

from <strong>the</strong>ir <strong>in</strong>terlock<strong>in</strong>g connections with <strong>the</strong> lives of all <strong>the</strong><br />

o<strong>the</strong>rs who share a particular psychospiritual tradition. It lets<br />

people realize that <strong>in</strong>dividual experience is not isolate but is<br />

part of a coherent and timeless whole, provid<strong>in</strong>g <strong>the</strong>m with a<br />

means of personal empowerment and giv<strong>in</strong>g shape and direction<br />

to <strong>the</strong>ir lives. <strong>The</strong> seamless web of human and nonhuman life,<br />

which is simultaneously <strong>the</strong> oral tradition and <strong>the</strong> thought of Old<br />

Spider Woman, is nei<strong>the</strong>r causal nor sequential. It is<br />

achronological and ahistorical, and it is simultaneously general<br />

and highly specific.<br />

<strong>The</strong>se universal characteristics of life are embodied <strong>in</strong> <strong>the</strong><br />

oral tradition, which is composed of <strong>the</strong> rituals and <strong>the</strong>ir

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