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A comprehensive guide to Nuxalk culture and a central document in the study of ethnographic methods.
Between 1922 and 1924, the young Canadian anthropologist T.F. McIlwraith spent eleven months in the isolated community of Bella Coola, British Columbia, living among the people of the Nuxalk First Nation. During his time there, McIlwraith gained intimate knowledge of the Nuxalk culture and of their struggle to survive in the face of massive depopulation, loss of traditional lands, and the efforts of the Canadian government to ban the potlatch. McIlwraith’s resulting ethnography, The Bella Coola Indians (1948), is widely considered the finest published study of a Northwest Coast First Nation. This volume is a rich complement to McIlwraith’s classic work, incorporating his letters from the field as well as previously unpublished essays on the Nuxalk. Vivid and lively, the letters show the human side of the anthropologist, and provide a fascinating insight into the famous Northwest winter ceremonials and potlatch -- events in which McIlwraith was one of the few white men privileged to participate as a dancer and partner. Extensive editorial annotations and striking photographs make this book a pleasurable read that will appeal to anthropologists and historians, as well as those with interests in Northwest cultures and the history of anthropology in Canada.
Complete digitally restored reprint (facsimile) of the original edition of 1898. With 58 Masks and Carvings of the Bella Cola Indians and with music notes (Indian music). The title-page is fictitiously. In relation to the original edition extra large font (+60 %).
Most vols. for 1890- contain list of members of the Folk-lore Society.
This paper describes the ethnographic context and analyses the structural characteristics of Bella Coola songs. Seventy-three original transcriptions which encompass a broad spectrum of Bella Coola ceremonial and non-ceremonial repertoires are included.
As interest in folklore increases, the folktale acquires greater significance for students and teachers of literature. The material is massive and scattered; thus, few students or teachers have accessibility to other than small segments or singular tales or material they find buried in archives. Stith Thompson has divided his book into four sections which permit both the novice and the teacher to examine oral tradition and its manifestation in folklore. The introductory section discusses the nature and forms of the folktale. A comprehensive second part traces the folktale geographically from Ireland to India, giving culturally diverse examples of the forms presented in the first part. The examples are followed by the analysis of several themes in such tales from North American Indian cultures. The concluding section treats theories of the folktale, the collection and classification of folk narrative, and then analyzes the living folklore process. This work will appeal to students of the sociology of literature, professors of comparative literature, and general readers interested in folklore.
A groundbreaking collection of essays and stories by, about, and selected by gay American Indians from over twenty North American tribes. From the preface by Randy Burns (Northern Paiute): Gay American Indians are active members of both the American Indian and gay communities. But our voices have not been heard. To end this silence, GAI is publishing Living the Spirit: A Gay American Indian Anthology. Living the Spirit honors the past and present life of gay American Indians. This book is not just about gay American Indians, it is by gay Indians. Over twenty different American Indian writers, men and women, represent tribes from every part of North America. Living the Spirit tells our story---the story of our history and traditions, as well as the realities and challenges of the present. As Paula Gunn Allen writes, “Some like Indians endure.” The themes of change and continuity are a part of every contribution in this book---in the contemporary coyote tales by Daniel-Harry Steward and Beth Brant---in the reservation experiences of Jerry, a Hupa Indian---in the painful memories of cruelty and injustice that Beth Brant, Chrystos, and others evoke. Our pain, but also our joy, our love, and our sexuality, are all here, in these pages. M. Owlfeather writes, “If traditions have been lost, then new ones should be borrowed from other tribes,” and he uses the example of the Indian pow-wow---Indian, yet contemporary and pantribal. One of our traditional roles was that of the “go-between”---individuals who could help different groups communicate with each other. This is the role GAI hopes to play today. We are advocates for not only gay but American Indian concerns, as well. We are turning double oppression into double continuity---the chance to build bridges between communities, to create a place for gay Indians in both of the worlds we live in, to honor our past and secure our future. Published by Stonewall Inn Editions in partnership with St. Martin’s Press, 1988.