Trickster God Mythology Examples

In this paper, I will compare two of my favorite stories from Trickster: Waynaboozhoo and the Geese and How Alligator Got His Brown, Scaly Skin. These two stood out from the others as strong tales with clear and powerful messages. After I compare the two plots, I will discuss the relevant parts of the respective cultures from which these stories originated.

The Indian culture was negatively changed because the Indians’ religion was based upon believing many gods controlled their way of being, while Christianity was based on one supreme being who controls the universe. Common Indian gods included a god for the Sun, Moon, land or the Earth, the creator, and water (Nature). In the Cherokee tribe, the Creator is named Unetlanvhi (oo-nay-hla-nuh-hee or oo-net-la-nuh-hee) (“Legendary”). Some of the other “Creators” in other tribes include Maheu in the Cheyenne tribe, Gitchie Manitou in the Ojibway tribe, and Ahone in the Powhatan tribe (“Legendary”). With all the different types of gods in Indian cultures, the Indians used many spiritual rituals to worship these gods (Religion). Some of the rituals included feasts, music, dances, and other performances. The relationship of the Indian to nature (spirits, land, weather) was tantamount (Religion).

Have you ever wonder how the world was created from another culture’s perspective? Native Americans used creation myths to explained to their people how the world was developed overtime. Creation myths are a big part of the Native American culture. they have been passed down from generation to generation. In the creation myths, harmony with nature, rituals, and strong social values are shown in each myths. The purpose of having strong social value in these myths is to teach younger Native Americans valuable lesson if they ever do something bad. These myths reveals how the rituals were created and their intentions for doing it. Creation myths has harmony with nature in it to show a very close kinship between them

The Apache community of the southwest culture area consists of nomadic peoples that have lived in the desert southwest for hundreds of years (Sage, 2016). Power, similar to the Netsilik and Lakota, plays a role in the daily lives and culture of the Apache. Anthropologist Keith Basso (1970) explains, that to the Apache, power is known and understood but it so complex that to talk about it would not provide satisfactory explanation (37). For the Apache this notion of power is similar to the Lakota’s, the Apache call the supernatural powers that are unexplainable godiyo. However, power for the Apache is not as communal as the Netsilik and the Lakota peoples. For the Apache, the majority does not have power but those that do have it can make use

Prior to European influences, many indigenous religions did not dichotomize the world into good and evil, and, as a result, natives interpreted their deities as both good and bad. When the town council describes their indigenous beliefs as “wicked,” this diction represents how European influences affected and shifted how natives interpretation of nature.

Trickster tales have been an important part of the Native American culture for hundreds of years. Trickster tales are an oral storytelling tradition and are continuously passed down from generation to generation of Native American Indians. American Indians enjoy listening and telling trickster tales because it is a fun and interesting way to tell a story with a valuable lesson. In many tales, the trickster has a name associated with an animal, and a majority of listeners assume they are animals; however, in some tales, characteristics may appear more human-like. Trickster tales allow Native American cultures to use their imagination and thoroughly understand the moral lessons presented in the tales, and therefore may help with one’s

Coyote is a myth from Keresan pueblos of New Mexico. He has condemned to be a perpetual wonderer. Ortiz sees him "just trucking along". According to Native American Indians who were a deeply spiritual people, they communicated their history, thoughts, ideas and dreams from generation to generation through Symbols and Signs such as the Coyote symbol. Their symbols are geometric portrayals of animal designs, celestial bodies, and natural phenomena. Bird and animal symbols and totems are believed to represent the physical form of a spirit helper and guide. The Coyote is depicted as their ancestor, creator god, and a Trickster spirit. According to one Miwok creation myth "Coyote shook his walik" (something similar to a blanket of Tule) to the

As Hephaestus is notified of Thetis’ arrival, he explores what their relationship has meant to him. Hephaestus recalls that “Thetis saved my life when the mortal pain came on me after my great fall…” (P. 480) After Hephaestus falls out of Zeus’ good graces, Thetis is able to lend her helping hand, displaying the hierarchical dynamic between the gods. The gods are indebted to each other, the likely reason that Hephaestus felt as though he needed to make Thetis the ornate shield. The duty and obligation to each other fuels the mutualistic relationships between the gods. Thetis’ motivation to help Hephaestus was not solely out of kindness; rather Thetis saw the opportunity to make a strategic move and put Hephaestus in her debt, knowing that she very well could use his services in her future. Hephaestus describes the pain that he felt as “mortal pain” signifying a distinction between the discomforts and vulnerability of mortals and gods.

The religion detailed and examined throughout Don Talayesva’s “Sun Chief” can be difficult to understand and near impossible to appreciate. At first glance to the casual reader it can appear shallow and ridiculous; a religion created around the wants and needs of the Hopi but not based on any empirical or even supposed sacred evidence. When coupled with The Sacred Canopy however, the reader begins to understand the simplistic beauty of their religion providing necessary guidance and support to the Hopi tribe. The reader also is able to relate to Don’s religion in terms of the love one has for his or her own dogma and the importance it plays in an individual’s life.

Through early American texts such as Standing Bear’s “Nature” and Zitkala-Ša’s American Indian Stories, Legends, and Other Writings, The Native American tribe of Western Sioux Indians display a profound respect for the Great Mystery, the creator of the world and Mother Nature. The Western Sioux tribe had a deep

Many authors have employed the religious beliefs of their cultures in literature. The deities contained in Homer’s Odyssey and in the Biblical book of Exodus reflect the nature of the gods in their respective societies. Upon examination of these two works, there are three major areas where the gods of the Greek epic seem to directly contrast the nature of the God of the Israelites: the way problems are solved, the prestige and status that separates the divine from the masses, and the extent of power among the immortal beings.

I appreciate Bilhartz's discussion regarding the beliefs on creation, the problem of good and evil, divine law, and gender roles from different Native American tribes because it broadened my understanding of the different cultural insights. What I found intriguing was that the two Lakota Sioux statements about the Supreme Being Wakan Tanka, often translated the "Great Mystery", has differences and similarities to the God of Christianity. The statements explained that Wakan Tanka is the Chief God and Creator who controls everything. He is one yet consists of sixteen gods and are represented by anything visible and invisible on Earth. The gods neither have a beginning nor end yet they were created and will not die. Wakan Tanka also contains

The Cree had believed in the trickster Coyote. The coyote was considered a deity and was responsible for many creations. For example, the coyote was accountable for the creation of the milky way and the diversity of mankind. The Cree believed that the coyote had two sides: a creator and a trickster. The creator is a side that the Cree believed made up the world, also the trickster is a side that was thought to upset the rules because of its foolish and cleverness. The coyote is often mentioned in myths as a character who steals life essentials (such as: water, light, fire, food etc.). Then those life necessities are either lost or set loose to create the

What is a trickster? A trickster typically breaks the creeds of the divine or nature, most of the time this is doomed maliciously, but sometimes with positive results. More frequently than not, the rule-breaking will capture the pattern of tricks, or thievery. Tricksters are generally cunning, foolish, or perhaps both. They are usually very funny even when they are scared. In diverse cultures the trickster and humanizing hero are often merged in one. Tricksters are particular to their own cultures. However, tricksters are naturally bound by undeniable attributes no matter what their religion is or what culture they have come from. It is thought that all of us have some type of trickster within us, whether it may be conscious or

The motifs found in the creation myths are undoubtedly different from those found in any other type of myth. Contrary to popular belief, the purpose of the creation myths is much greater than a primitive attempt to explain the mysteries of creation. Behind each creation myth is a vast variety of symbolism along with a number of motives which are often shared between cultures, despite vast geographical differences. My intention here is not only to discuss the purpose of the creation myths, but also to compare and contrast common themes which can be found in three selected works. These being, an Eskimo creation myth, the Ongwe creation myth and the Navajo creation myth.