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In Euroamerican annals of contact with Native Americans, Indians have consistently been portrayed as master orators who demonstrate natural eloquence during treaty negotiations, councils, and religious ceremonies. Esteemed by early European commentators more than indigenous storytelling, oratory was in fact a way of establishing self-worth among Native Americans, and might even be viewed as their supreme literary achievement. William Clements now explores the reasons for the acclaim given to Native oratory. He examines in detail a wide range of source material representing cultures throughout North America, analyzing speeches made by Natives as recorded by whites, such as observations of treaty negotiations, accounts by travelers, missionaries' reports, captivity narratives, and soldiers' memoirs. Here is a rich documentation of oratory dating from the earliest records: Benjamin Franklin's publication of treaty proceedings with the Six Nations of the Iroquois; the travel narratives of John Lawson, who visited Carolina Indians in the early 1700s; accounts of Jesuit missionary Pierre De Smet, who evangelized to Northern Plains Indians in the nineteenth century; and much more. The book also includes full texts of several orations. These texts are comprehensive documents that report not only the contents of the speeches but the entirety of the delivery: the textures, situations, and contexts that constitute oratorical events. While there are valid concerns about the reliability of early recorded oratory given the prejudices of those recording them, Clements points out that we must learn what we can from that record. He extends the thread unwoven in his earlier study Native American Verbal Art to show that the long history of textualization of American Indian oral performance offers much that can reward the reader willing to scrutinize the entirety of the texts. By focusing on this one genre of verbal art, he shows us ways in which the sources are—and are not—valuable and what we must do to ascertain their value. Oratory in Native North America is a panoramic work that introduces readers to a vast history of Native speech while recognizing the limitations in premodern reporting. By guiding us through this labyrinth, Clements shows that with understanding we can gain significant insight not only into Native American culture but also into a rich storehouse of language and performance art.
In Euroamerican annals of contact with Native Americans, Indians have consistently been portrayed as master orators who demonstrate natural eloquence during treaty negotiations, councils, and religious ceremonies. Esteemed by early European commentators more than indigenous storytelling, oratory was in fact a way of establishing self-worth among Native Americans, and might even be viewed as their supreme literary achievement. William Clements now explores the reasons for the acclaim given to Native oratory. He examines in detail a wide range of source material representing cultures throughout North America, analyzing speeches made by Natives as recorded by whites, such as observations of treaty negotiations, accounts by travelers, missionaries' reports, captivity narratives, and soldiers' memoirs. Here is a rich documentation of oratory dating from the earliest records: Benjamin Franklin's publication of treaty proceedings with the Six Nations of the Iroquois; the travel narratives of John Lawson, who visited Carolina Indians in the early 1700s; accounts of Jesuit missionary Pierre De Smet, who evangelized to Northern Plains Indians in the nineteenth century; and much more. The book also includes full texts of several orations. These texts are comprehensive documents that report not only the contents of the speeches but the entirety of the delivery: the textures, situations, and contexts that constitute oratorical events. While there are valid concerns about the reliability of early recorded oratory given the prejudices of those recording them, Clements points out that we must learn what we can from that record. He extends the thread unwoven in his earlier study Native American Verbal Art to show that the long history of textualization of American Indian oral performance offers much that can reward the reader willing to scrutinize the entirety of the texts. By focusing on this one genre of verbal art, he shows us ways in which the sources areÑand are notÑvaluable and what we must do to ascertain their value. Oratory in Native North America is a panoramic work that introduces readers to a vast history of Native speech while recognizing the limitations in premodern reporting. By guiding us through this labyrinth, Clements shows that with understanding we can gain significant insight not only into Native American culture but also into a rich storehouse of language and performance art.
Oratory emerged as the first major form of verbal art in early America because, as John Quincy Adams observed in 1805, "eloquence was POWER." In this book, Sandra Gustafson examines the multiple traditions of sacred, diplomatic, and political speech that flourished in British America and the early republic from colonization through 1800. She demonstrates that, in the American crucible of cultures, contact and conflict among Europeans, native Americans, and Africans gave particular significance and complexity to the uses of the spoken word. Gustafson develops what she calls the performance semiotic of speech and text as a tool for comprehending the rich traditions of early American oratory. Embodied in the delivery of speeches, she argues, were complex projections of power and authenticity that were rooted in or challenged text-based claims of authority. Examining oratorical performances as varied as treaty negotiations between native and British Americans, the eloquence of evangelical women during the Great Awakening, and the founding fathers' debates over the Constitution, Gustafson explores how orators employed the shifting symbolism of speech and text to imbue their voices with power.
This collection of notable speeches by early-day leaders of twenty-two Indian tribes adds a new dimension to our knowledge of the original Americans and their own view of the tide of history engulfing them. Little written record of their oratory exists, although Indians made much use of publics address. Around the council fires tribal affairs were settled without benefit of the written word, and young men attended to hear the speeches, observe their delivery, and consider the weight of reasoned argument. Some of the early white men who traveled and lived among the Indians left transcriptions of tribal council meetings and speeches, and other orations were translated at treaty council meetings with delegates of the United States government. From these scattered reports and the few other existing sources this book presents a reconstruction of contemporary thought of the leading men of many tribes. Chronologically, the selections range from the days of early contact with the whites in the 1750’s to a speech by Quanah Parker in 1910. Several of the orations were delivered at the famous Medicine Lodge Council in 1867. A short biography of each orator states the conditions under which the speeches were made, locates the place of the council or meeting, and includes a photograph or copy of a painting of the speaker. Speakers chosen to represent the tribes at treaty council were all orators of great natural ability, well trained in the Indian oral traditions. Acutely conscious that they were the selected representatives of their people, these men delivered eloquent, moving speeches, often using wit and sarcasm to good effect. They were well aware of all the issues involved, and they bargained with great statesmanship for survival of their traditional way of life.
Now students can turn to a single, comprehensive source for biography and criticism of Native North American authors from both the written and oral traditions. Overview essays are followed by author entries that include biographical data, critical material excerpted from books, magazines and literary reviews, a list of further sources and interviews, when available. Other features include photographs, a map showing tribal areas and major cultural groups and indexes to titles, authors' genres and major tribal affiliations.
Remarkable for their eloquence, depth of feeling, and oratorical mastery, these 82 compelling speeches encompass five centuries of Indian encounters with nonindigenous people. Beginning with a 1540 refusal by a Timucua chief to parley with Hernando de Soto ("With such a people I want no peace"), the collection extends to the 20th-century address of activist Russell Means to the United Nations affiliates and members of the Human Rights Commission ("We are people who love in the belly of the monster"). Other memorable orations include Powhatan's "Why should you destroy us, who have provided you with food?" (1609); Red Jacket's "We like our religion, and do not want another" (1811); Osceola's "I love my home, and will not go from it" (1834); Red Cloud's "The Great Spirit made us both" (1870); Chief Joseph's "I will fight no more forever" (1877); Sitting Bull's "The life my people want is a life of freedom" (1882); and many more. Other notable speakers represented here include Tecumseh, Seattle, Geronimo, and Crazy Horse, as well as many lesser-known leaders. Graced by forceful metaphors and vivid imagery expressing emotions that range from the utmost indignation to the deepest sorrow, these addresses are deeply moving documents that offer a window into the hearts and minds of Native Americans as they struggled against the overwhelming tide of European and American encroachment. This inexpensive edition, with informative notes about each speech and orator, will prove indispensable to anyone interested in Native American history and culture.
..". creates a new definition of American Indian literary texts as aself-representational genre. This is an intelligent and insightful application ofpost-modern critical methods to American Indian texts. The scope of the study isbroad and ambitious, and the attempt to define Indian self-representations fromcolonial times to the present is innovative and instructive." -- Raymond J.DeMallie ..". very suggestive, provocative, engaging... --Studies in American Indian Literatures ..". Murray's bookestablishes itself as the single best introduction to Native American text-making inparticular and the betrayals of the translation in general. An essential acquisitionfor all college and university libraries, and highly recommended for larger publiclibraries." -- Choice "It is a pleasure to recommendwith wholehearted enthusiasm David Murray's Forked Tongues." -- WesternAmerican Literature
Native American Rhetoric is the first book to explore rhetorical traditions from within individual Native communities and Native languages. The essays set a new standard for how rhetoric is talked about, written about, and taught. The contributors argue that Native rhetorical practices have their own interior logic, which is grounded in the morality and religion of their given traditions. Once we understand the ways in which Native rhetorical practices are rooted in culture and tradition, the phenomenological expression of the speech patterns becomes clear. The value of Native communities and their languages is underlined throughout the essays. Lawrence W. Gross and the contributors successfully represent several, but not all, Native communities across the United States and Mexico, including the Haudenosaunee, Anishinaabe, Choctaw, Nahua, Chickasaw and Chicana, Tohono O’odham, Navajo, Apache, Hupa, Lower Coast Salish, Koyukon, Tlingit, and Nez Perce. Native American Rhetoric will be an essential resource for continued discussions of Native American rhetorical practices in and beyond the discipline of rhetoric.
Gale Researcher Guide for: The Enlightenment and the Writings of Samson Occom is selected from Gale's academic platform Gale Researcher. These study guides provide peer-reviewed articles that allow students early success in finding scholarly materials and to gain the confidence and vocabulary needed to pursue deeper research.
As a child growing up in rural Oklahoma, Donald Fixico often heard “hvmakimata”—“that’s what they used to say”—a phrase Mvskokes and Seminoles use to end stories. In his latest work, Fixico, who is Shawnee, Sac and Fox, Mvskoke (as “Muskogee” is spelled in the Mvskoke language), and Seminole, invites readers into his own oral tradition to learn how storytelling, legends and prophecies, and oral histories and creation myths knit together to explain the Indian world. Interweaving the storytelling and traditions of his ancestors, Fixico conveys the richness and importance of oral culture in Native communities and demonstrates the power of the spoken word to bring past and present together, creating a shared reality both immediate and historical for Native peoples. Fixico’s stories conjure war heroes and ghosts, inspire fear and laughter, explain the past, and foresee the future—and through them he skillfully connects personal, familial, tribal, and Native history. Oral tradition, Fixico affirms, at once reflects and creates the unique internal reality of each Native community. Stories possess spiritual energy, and by summoning this energy, storytellers bring their communities together. Sharing these stories, and the larger story of where they come from and how they work, “That’s What They Used to Say” offers readers rare insight into the oral traditions at the very heart of Native cultures, in all of their rich and infinitely complex permutations.