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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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clue to <strong>the</strong> true nature of <strong>the</strong> prophetic aspect of <strong>the</strong> myth. White<br />

researchers have supposed that a myth was a story <strong>in</strong>tended to<br />

expla<strong>in</strong> and record events after <strong>the</strong>y had happened so that <strong>the</strong>y<br />

would be remembered. Work<strong>in</strong>g from this assumption and allied<br />

misunderstand<strong>in</strong>gs, anthropologists and mythologists have<br />

supposed an astound<strong>in</strong>g cha<strong>in</strong> of “facts” about <strong>the</strong> lives,<br />

movements, and ultimate orig<strong>in</strong>s of <strong>Indian</strong> people and about <strong>the</strong>ir<br />

cultures, world-view, and even <strong>the</strong>ir bodies. Yet this primary<br />

assumption is false. No <strong>Indian</strong> who is even peripherally aware<br />

of <strong>the</strong> <strong>Indian</strong> idea of th<strong>in</strong>gs can muster much more than contempt<br />

for <strong>the</strong> ideas advanced by <strong>the</strong> literary curio hunters of <strong>the</strong> white<br />

world. Yet few white <strong>in</strong>vestigators who profess to be aware of<br />

and concerned with <strong>Indian</strong> attitudes are will<strong>in</strong>g to listen, even<br />

provisionally, to <strong>the</strong> <strong>Indian</strong> account of <strong>the</strong>se matters. It is<br />

assumed that <strong>Indian</strong>s are “mak<strong>in</strong>g believe” for religious,<br />

political, or existential reasons or that <strong>the</strong>y are simply ignorant<br />

of <strong>the</strong> real truth about how <strong>the</strong> world works. It is seldom<br />

assumed that a given tribal version of its own history is true or<br />

that it might be seen as true from some perspective o<strong>the</strong>r than <strong>the</strong><br />

social science paradigm common to western ideas of fact<br />

f<strong>in</strong>d<strong>in</strong>g. 12<br />

Black Elk’s vision offers an opportunity to demonstrate that<br />

<strong>the</strong> <strong>American</strong> <strong>Indian</strong> position is nei<strong>the</strong>r romantically primitive<br />

nor realistically absurd; and because it is written, <strong>the</strong> factualness<br />

of this account can be exam<strong>in</strong>ed and verified <strong>in</strong> time. An<br />

exam<strong>in</strong>ation of its elements and <strong>the</strong>ir arrangement can be made to<br />

discover <strong>the</strong> work<strong>in</strong>gs of a metaphysical statement and how myth<br />

relates to sacred songs, rituals, objects, and ornaments.<br />

<strong>The</strong> vision beg<strong>in</strong>s when Black Elk is guided to <strong>the</strong> o<strong>the</strong>r<br />

world by two men who move down through <strong>the</strong> sky like “arrows<br />

slant<strong>in</strong>g down.” 13 <strong>The</strong> long spears <strong>the</strong>y carry emit flashes of<br />

“jagged lightn<strong>in</strong>g.” 14 From <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g of this vision we are<br />

told <strong>the</strong> k<strong>in</strong>d of vision it will be; visions that <strong>in</strong>clude <strong>the</strong> powers

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