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Old women are powerful. They really are powerful. That's not a culture perception, that's a fact. So, what you do with powerful people whom you don't… - Paula Gunn Allen
" "Old women are powerful. They really are powerful. That's not a culture perception, that's a fact. So, what you do with powerful people whom you don't wish to have powerful is you put a mind trick on the whole society. You convince them that those who have power do not have power. You do that by degrading them, trivializing them, disappearing them, and murdering them. They were murdered in great numbers toward the end of the Middle Ages. And that thing is kept up by talking about "old bags" and "old witches" and "old crones" and making fun of them, laughing, and saying, "Don't go near her-she's got the Evil Eye," which is what immigrant populations do. All those sorts of things instill in the minds of all people that old women are not powerful because, of course, they are. If they weren't really powerful, would it be necessary to do all we do to them? It wouldn't be. (JB: Isn't this one of the lessons now being learned by many women in the United States?) ALLEN: Finally. (JB: A lesson that American Indian women could have taught...) ALLEN: If non-Indians had bothered to pay attention. Yes. I think of old women not as grotesque and ugly, but as singular with vibrancy, alive just as the leaves get before they fall...the older you get the more you come into your own and the more your stability increases and your knowledge and your sense of who you are and how things ought to go.
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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.
Also Known As
Alternative Names:
Paula Marie Francis
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Additional quotes by Paula Gunn Allen
The two forms basic to American Indian literature are the ceremony and the myth. The ceremony is the ritual enactment of a specialized perception of a cosmic relationship, while the myth is a prose record of that relationship. [...] The formal structure of a ceremony is as holistic as the universe it purports to reflect and respond to, for the ceremony contains other forms such as incantation, song (dance), and prayer, and it is itself the central mode of literary expression from which all allied songs and stories derive. The Lakota view all the ceremonies as related to one another in various explicit and implicit ways, as though each were one face of a multifaceted prism. This interlocking of the basic forms has led to much confusion among non-Indian collectors and commentators, and this complexity makes all simplistic treatments of American Indian literature more confusing than helpful. Indeed, the non-Indian tendency to separate things from one another—be they literary forms, species, or persons—causes a great deal of unnecessary difficulty with and misinterpretation of American Indian life and culture. It is reasonable, from an Indian point of view, that all literary forms should be interrelated, given the basic idea of the unity and relatedness of all the phenomena of life. Separation of parts into this or that category is not agreeable to American Indians, and the attempt to separate essentially unified phenomena results in distortion.
My mother told me stories all the time, though I often did not recognize them as that. My mother told me stories about cooking and childbearing; she told me stories about menstruation and pregnancy; she told me stories about gods and heroes, about fairies and elves, about goddesses and spirits; she told me stories about the land and the sky, about cats and dogs, about snakes and spiders; she told me stories about climbing trees and exploring the mesas; she told me stories about going to dances and getting married; she told me stories about dressing and undressing, about sleeping and waking; she told me stories about herself, about her mother, about her grandmother. She told me stories about grieving and laughing, about thinking and doing; she told me stories about school and about people; about darning and mending; she told me stories about turquoise and about gold; she told me European stories and Laguna stories; she told me Catholic stories and Presbyterian stories; she told me city stories and country stories; she told me political stories and religious stories. She told me stories about living and stories about dying. And in all of those stories she told me who I was, who I was supposed to be, whom I came from, and who would follow me. In this way she taught me the meaning of the words she said, that all life is a circle and everything has a place within it. That’s what she said and what she showed me in the things she did and the way she lives.
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