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Myth is a story of a vision; it is a presentation of that vision told in terms of the vision’s symbols, characters, chronology, and import. It is a v… - Paula Gunn Allen
" "Myth is a story of a vision; it is a presentation of that vision told in terms of the vision’s symbols, characters, chronology, and import. It is a vehicle of transmission, of sharing, of renewal, and as such plays an integral part in the ongoing psychic life of a people.
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About Paula Gunn Allen
Paula Gunn Allen (October 24, 1939 – May 29, 2008) was an American poet, literary critic, activist, professor, and novelist. Of mixed-race European-American, Native American, and Arab-American descent, she identified with her mother's people, the Laguna Pueblo and childhood years. She drew from its oral traditions for her fiction poetry and also wrote numerous essays on its themes. She edited four collections of Native American traditional stories and contemporary works and wrote two biographies of Native American women. In addition to her literary work, in 1986 she published a major study on the role of women in American Indian traditions, arguing that Europeans had de-emphasized the role of women in their accounts of native life because of their own patriarchal societies. It stimulated other scholarly work by feminist and Native American writers.
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Alternative Names:
Paula Marie Francis
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Additional quotes by Paula Gunn Allen
In the culture and literature of Indian America, the meaning of myth may be discovered, not as speculation about primitive long-dead ancestral societies but in terms of what is real, actual, and viable in living cultures in America. Myth abounds in all of its forms; from the most sacred stories to the most trivial, mythic vision informs the prose and poetry of American Indians in the United States as well as the rest of the Americas. An American Indian myth is a story that relies preeminently on symbol for its articulation. It generally relates a series of events and uses supernatural, heroic figures as the agents of both the events and the symbols. As a story, it demands the immediate, direct participation of the listener. American Indian myths depend for their magic on relationship and participation. Detached, analytical, distanced observation of myth will not allow the listener mythopoeic vision. Consequently, these myths cannot be understood more than peripherally by the adding-machine mind; for when a myth is removed from its special and necessary context, it is no longer myth; it is a dead or dying curiosity. It is akin, in that state, to the postcard depictions of American Indian people that abound in the southwestern United States.
The nature of the cosmos, of the human, the creaturely, and the supernatural universe is like water. It takes numerous forms; it evaporates and it gathers. Survival and continuance are contingent on its presence. Whether it is in a cup, a jar, or an underground river, it nourishes life. And whether the ritual traditions are in ceremony, myth, or novel, they nourish the people. They give meaning. They give life.
Pre-Conquest American Indian women valued their role as vitalizers. Through their own bodies they could bring vital beings into the world—a miraculous power whose potency does not diminish with industrial sophistication or time. They were mothers, and that word did not imply slaves, drudges, drones who are required to live only for others rather than for themselves as it does so tragically for many modern women. The ancient ones were empowered by their certain knowledge that the power to make life is the source of all power and that no other power can gainsay it. Nor is that power simply of biology, as modernists tendentiously believe.
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