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Explores the power and artistry of prophecy among the Mississippi Band of Choctaw Indians, who use predictions about the future to interpret the world around them

This book challenges the common assumption that American Indian prophecy was an anomaly of the 18th and 19th centuries that resulted from tribes across the continent reacting to the European invasion. Tom Mould’s study of the contemporary prophetic traditions of the Mississippi Band of Choctaw Indians reveals a much larger system of prophecy that continues today as a vibrant part of the oral tradition.
 
Mould shows that Choctaw prophecy is more than a prediction of the future; it is a way to unite the past, present, and future in a moral dialogue about how one should live. Choctaw prophecy, he argues, is stable and continuous; it is shared in verbal discourse, inviting negotiation on the individual level; and, because it is a tradition of all the people, it manifests itself through myriad visions with many themes. In homes, casinos, restaurants, laundromats, day care centers, and grocery stores, as well as in ceremonial and political situations, people discuss current events and put them into context with traditional stories that govern the culture. In short, recitation is widely used in everyday life as a way to interpret, validate, challenge, and create the world of the Choctaw speaker.
 
Choctaw Prophecy stands as a sound model for further study into the prophetic traditions of not only other American Indian tribes but also communities throughout the world. Weaving folklore and oral tradition with ethnography, this book will be useful to academic and public libraries as well as to scholars and students of southern Indians and the modern South.
 
 

Clever Maids, Fearless Jacks, and a Cat showcases the stories of two Newfoundland storytellers, Philip Pius Power and Alice Lannon. Ethnopoetic transcriptions of these sensitive and artful tales, which have been passed on orally for generations as part of a community tradition, give accounts of living oral performances from the last quarter of the twentieth century and demonstrate the artistry that is possible without the written word.
 
Here, eight tales from Power and five tales from Lannon take up issues of vital concern—such as spousal abuse, bullying, and social and generational conflict—allusively, through a screen of fiction. In commentary following the stories Anita Best, Martin Lovelace, and Pauline Greenhill discuss the transmission of fairy tales in oral tradition, address the relation of these magic tales to Lannon’s and Power’s other stories, and share specifics about Newfoundland storytelling and the two tellers themselves. The text is further enriched by expressive illustrations from artist Graham Blair.
 
Clever Maids, Fearless Jacks, and a Cat presents the fairy-tale oeuvres of two superb storytellers as a contribution to interdisciplinary fairy-tale studies and folklore—countering fairy-tale studies’ focus on written traditions and printed texts—as well as to gender studies, cultural studies, Newfoundland studies, and Canadian studies. Students, scholars, and general readers interested in folk and fairy tales, contemporary Märchen, Newfoundland folklore, or oral tradition more generally will find much of value in these pages.
 
Support for this publication was provided, in part, by the University of Winnipeg.
 

This exceptional study of the Mongo people of the upper Congo River basin focuses on the evolution of Mongo work patterns from the period of the late nineteenth century to 1940, the high-water mark of the colonial period. It brings new evidence from oral histories, anthropological research, and archival records to build on or to correct colonial ethnographic accounts. From this fresh vantage point, Nelson reassesses colonial labor policies and relates them to today’s rural poverty and underdevelopment.

Because American Indian literatures are largely informed by their respective oral storytelling traditions, they may be more difficult to understand or interpret than the more text-based literatures with which most readers are familiar. In this insightful new book, Susan Berry Brill de Ramírez addresses the limitations of contemporary criticism and theory in opening up the worlds of story within American Indian literatures, proposing instead a conversive approach for reading and understanding these works. In order to fully understand American Indian literatures, Brill de Ramírez explains that the reader must become a listener-reader, an active participant in the written stories

. To demonstrate this point, she explores literary works both by established Native writers such as Sherman Alexie, N. Scott Momaday, Leslie Marmon Silko, and Luci Tapahonso and by less-well-known writers such as Anna Lee Walters, Della Frank, Lee Maracle, and Louis Owens. Through her literary engagements with many poems, novels, and short stories, she demonstrates a new way to read and understand the diverse body of American Indian literatures. Brill de Ramírez's conversive approach interweaves two interconnected processes: co-creating the stories by participating in them as listener-readers and recognizing orally informed elements in the stories such as verbal minimalism and episodic narrative structures.

Because this methodology is rooted in American Indian oral storytelling traditions, Native voices from these literary works are able to more directly inform the scholarly process than is the case in more textually based critical strategies. Through this innovative approach, Brill de Ramírez shows that literature is not a static text but an interactive and potentially transforming conversation between listener-readers, storyteller-writers, and the story characters as well. Her book furthers the discussion of how to read American Indian and other orally informed literatures with greater sensitivity to their respective cultural traditions and shows that the immediacy of the relationship between teller, story, and listener can also be experienced in the relationships between writers, literary works, and their listener-readers.