Growing Up Native American Read Online Free

Bruchac’s telling about his Abenaki grandfather who claimed to be French reminds me very much of my own grandmother. I’m especially fond of Geary Hobson’s “The Talking That Trees Does.” Each time I read it, I find myself transported all the way home to the moist southern air,the pungent earth smells, and the people that I still dream about almost every night. The young female protagonist in Vicki Sears’s story, “Grace,” brings to mind the Cheyenne girl I mentioned earlier, and makes me wonder if she was ever able to find her own personal “grace” to make it through. I hope she did and that she has been able to find her way home again as I have.
    Growing Up Native American is made up of the works of twenty-two Native American writers, women and men, from fifteen nations across the United States and Canada. I have included selections from Canada because the imaginary boundaries laid down between these two countries are nonexistent in the minds and hearts of tribal peoples.
    The anthology is divided into four sections with a brief introduction to each section. The stories in the first three sections are in chronological order. In most cases, I have enclosed the author’s tribal affiliation in parentheses. In the instances where I have not done this, references to tribal affiliation can be found either in the title or the biographical information preceding the story. Authors listed as Ojibway or Chippewa are members of the same nation. I have used whichever name the author herself or himself has chosen to use as a means of identification.

G OING
F ORWARD ,
L OOKING
B ACK
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    The languages and oral traditions of Native American peoples have carried the thoughts and beliefs of their ancestors forward to their descendants in contemporary America. Passed from generation to generation through storytelling, oral traditions represent living libraries containing thousands of years of knowledge and history about the world and how to be in it.
    From their first intervention, the United States government and Christian missionaries worked together to create a system of tribal education. This new system was designed to eradicate by force the use of native languages and to replace tribal stories with those drawn from Christianity in an effort to remake Native American people in the Euroamerican image.
    The cultural extirpation these policies inflicted has had a devastating effect on many Native Americans. However, there has always been resistance. Though numerous languages are no longer spoken, many do still remain in use, and others are experiencing a revival as more and more young people are moving to reclaim them. Countless oral traditions still flourish and continue to evolve as new Native American storytellers add their voices to those of their ancestors, making the transition from the spoken word to the printed page.

T HE L ANGUAGE W E K NOW
Simon Ortiz
    I n this autobiographical essay, Simon Ortiz addresses the relationship between language and culture. He examines how the Acoma language and oral tradition he learned as a child nurtured him and shaped him into a poet and a writer .
    One of the finest contemporary Native American poets, Simon Ortiz (Acoma) was born in 1941 at Acoma Pueblo in New Mexico. He is a prolific writer whose book From Sand Creek won the Pushcart Prize for Poetry. His most recent publication is a collection of three of his earlier works entitled Woven Stone.
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    I DON’T REMEMBER A WORLD WITHOUT LANGUAGE. FROM THE TIME of my earliest childhood, there was language. Always language, and imagination, speculation, utters of sound. Words, beginnings of words. What would I be without language? My existence has been determined by language, not only the spoken but the unspoken, the language of speech and the language of motion. I can’t remember a world without memory. Memory, immediate and far away in the past, something in the sinew, blood, ageless