Summary Of Anniversary By Joy Harjo

Depending on your school of thought, the phrase “Creation Myths” may be threatening or provocative. Using it was a powerful mechanism for bringing in and holding any reader’s attention. Creationists and Evolutionists (along with everyone in the middle) are likely to be entertained by the essay, but they won’t realize it until they have absorbed multiple points in support of evolution. The mention of hoaxes opened the essay up to a variety of readers: those who are interested in baseball, scientists and nonscientists alike, those who love a good exposé, and even those who despise sports all together. The essay candidly tells the tale of George Hull’s gawky and outlandish creation as a preface to a much larger hoax. Gould is unabashedly critical of the hoax and those who perpetrated it, but his harsh tone slightly subsides when addressing the human “psychic need for an indigenous creation myth” (263 Gould).

“Give me knowledge, so I may have kindness for all,” was said by a Plains Indian. This seems to greatly reflect the point of most Native American stories. They teach you valuable lessons through fables and myths. This essay will analyze the similarities and differences of “The Coyote, “The Origin of The Buffalo and The Corn”, and “The First False Face”. Some similarities in “The Coyote”, “The Origin of The Buffalo and The Corn”, and “The First False Face” are as follows.

When thinking about relevant theories to the Native American conflict, there are a few that can be applied in a few different ways to help explain the various aspects of this conflict. Three of the theories discussed in this course – primordialist theory, social construction theory, and psychological theories - contain aspects that are applicable to this Native American conflict, while other theories do a poor job of explaining the conflict. On the other hand, one theory from this course – instrumentalism – is not useful in explaining the conflict.

The teaching of Native American history and the colonization of America is often misconstrued, with the complete, and “actual”, story almost always being concealed behind the bare minimum of historical evidence. For a country more concerned with impartialness now than ever, the truth about past relations with Native Americans should be a key component in the education of students across the nation. The realization and acceptance of this nation’s disreputable past involving indigenous people, though threatening a US legacy that most people believe in, will provide an essential and clear understanding that could lead to future equality and peace.

As the poem continues into the second and third stanza the persona uses imagery as a tool to express natures power. From the water to the sky, Bogan’s poem describes how nature will continue to outlast humanity, thriving under a repeated cycle of life. Compared to the conditions described in “Night,” all human endeavors are naturalized. Line seven and eight explains, “shell and weed / wait upon the salt wash of the sea.” Long before the story of Adam and Eve, nature represented a powerful force of life and sustainment. Over thousands of years of tides, the “shell and weed” described by the auditor, are conditioned to expect resources from exterior conditions (7). Systematically, the universe provides nature will all conditions necessary for survival. A miracle. Even the “stars” located in outer space have a role as they swing their lights westward / to set behind the land”, the speaker suggests (9-11). Using imagery, the auditor is able to understand the universe attains limits much greater then humanity. Thomas Edison is credited

Native American writer Joy Harjo has crafted a poem, “The Dawn Appears with Butterflies,” that is both a song of mourning and a song of joy. This paper analyzes her poem.

The Fish is a narrative monologue composed for 76 free-verse lines. The poem is constructed as one long stanza. The author is the speaker narrating this poem. She narrates a fishing experience. The author is out in a rented boat on a body of water, presumably a lake. She tries to describe the fish to the fullest, which appears to be the purpose of the poem, without saying either the specie or an approximate age. The narration gives the impression that the fish is slightly old. There are a number of reasons as to why that fish got caught by the author, including time of day, the weeds weighing it down, fish’s age, and the fact that it has been previously caught five times.

Every person on this planet has a set of beliefs and values that they implement into their daily lives, helping them understand the world, humanity, and themselves. This set of beliefs and values can be called a worldview. The worldviews and ways of knowing of Indigenous Peoples (in this paper, specifically Indigenous Peoples of North America) have existed for centuries, yet often they remain in juxtaposition with Western (in this paper, specifically Eurocentric) ways of knowing and Western worldviews. One way of knowing is reliant on science, order, and the

speaker of the poem uses reason in the same manner as those that he claims

Native Americans hold a type of esoteric concept that comes from their philosophy of preserving their environment as well as their kinship that ties them together (Access Genealogy, 2009). They not only have social ties, they are politically and religiously organized through their rituals, government, and other institutions (Access Genealogy, 2009). They work together to reside in a territorial area, and speak a common language (Access Genealogy, 2009). They are not characterized by any one certain structure (Access Genealogy, 2009). However, the society agrees on fundamental principles that bond together a certain social fabric (Access Genealogy, 2009). Different Native American tribes throughout the years have had different ideas, opinions, philosophies, which are not always predetermined by their past ancestors.

Native American literatures embrace the memories of creation stories, the tragic wisdom of native ceremonies, trickster narratives, and the outcome of chance and other occurrences in the most diverse cultures in the world. These distinctive literatures, eminent in both oral performances and in the imagination of written narratives, cannot be discovered in reductive social science translations or altogether understood in the historical constructions of culture in one common name. (Vizenor 1)

o Page 49 “…the hooked fish, the female, made a wild, panic-stricken, despairing fight that soon exhausted her..”

In The Creation Myths of the North American Indians, anthropologist Anna Rooth categorized and “compiled 300 creation myths” by kind and location (Rooth). Rooth makes myth circumstantial, binding it to those culture and their environment. Through mapping creation myths and categorizing by type, mythology's past “takes on traditional forms of fiction with geographical boundaries” (Rooth). The results of her data reveal more about the present times than the nature of

The first category that will be explained is conflict. This is optimally categorized with the statement that, “Science and religion investigate common questions, but their theories contradict one another and so compete with one another for our acceptance.” (Pojman 562). With the view of conflict, it is believed that science and religion overlap in regard to the quest for truth, but their methods and findings are contradictory. This theory is most commonly held by religious fundamentalists, those that believe in strictly literal translation of scripture; and the more recent movement of new atheism that is

A week had passed since the ten-year anniversary of mom's death and again I found myself staring out the window at the gloominess. Okay, so it's just my reflection in the glass. It was a brilliant Sunday morning with an endless blue sky. The buildings, the Hudson, everything had a winter crispness to it. I wish I could enjoy it, but I can't get comfortable here, can't concentrate. Can't write. Even fifteen stories up, I felt the constant undercurrent of activity. The silent hum of a city that sometimes moves too fast for its own good, my own good.