By Brian Swann
During this e-book, Brian Swann has collected a wealthy assortment --translated from Algonquian literatures of North the United States -- of reports, fables, interviews, all with accompanying footnotes, references and "additional studying" -- all fairly in-depth, attention-grabbing, and academic.
Varying in depth from hugely attention-grabbing, to fun, to solemn, they seize the multifaceted personalities of the Algonquians as they relate animal tales, hero tales, ceremonial songs (some with musical notation), legends, dances. And even supposing the Algonquian lifestyle used to be perpetually replaced by means of the coming of the whites, those narratives, written or informed via local storytellers, modern or long-gone, express how the powerful spine and culture of the Algonquian tradition has thrived, at the same time their numbers have been lowered.
The addition of statement and explanatory textual content do very much to introduce to in addition to immerse the reader within the Algonquian spirit in addition to philosophy.
Standing alongside or as a reference, or a lecture room textual content, this ebook is a valuable addition to local American reviews.
Read or Download Algonquian Spirit: Contemporary Translations of the Algonquian Literatures of North America PDF
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Additional info for Algonquian Spirit: Contemporary Translations of the Algonquian Literatures of North America
The document has appeared in whole or in part in several European works, including recent translations in Dutch and French (Ankh-Hermes 1989; Brotherston 1979, 176–78; Delanoë 1996, 198–216, 14), and has even found its way into such masterpieces of scholarship as Hans Jensen’s Sign, Symbol and Script—an analysis and history of writing systems across the globe, originally published in Germany and later translated into English (1970, 48–49). The various renditions of the Walam Olum make clear that rather than confronting hard textual evidence that might have demonstrated the text fraudulent, the translators mainly rephrased the epic to conform to their own theories.
The writer is grateful to Bruce L. Pearson and James Rementer for their comments and constructive criticism; to Brian Swann for his patience, review of the materials, and suggestions; to Barbara Wojhoski for her painstaking editorial work; to Robin Fox, who has remained a constant source of encouragement and aid since my Walam Olum studies ﬁrst began more than a decade ago; and most especially, to Paul J. Oestreicher, the writer’s brother, whose steadfast editorial assistance and careful criticism were of immeasurable value.
The word next appears in :. According to Raﬁnesque’s translation: ‘‘It was wonderful when they all went over the smooth deep water of the frozen sea, at the gap of the Snake sea in the great ocean’’ (1836, 1:130). In his accompanying Delaware text, Raﬁnesque employed the word kitahikan because he was trying to show how the Lenape, still in pursuit of their old foes, the Snakes, arrived in America from Asia. The Snake tribes, it will be recalled, had already reached the New World in an earlier migration when the continents were still connected.