Download Boundaries and Passages: Rule and Ritual in Yup'Ik Eskimo by Ann Fienup-Riordan PDF

By Ann Fienup-Riordan

This publication brings jointly as entire a list of conventional Yup’ik ideas and rituals as is feasible within the past due 20th century. Incorporating elders’ memories of the process of governed obstacles and formality passages that guided their mom and dad and grandparents a century in the past, Ann Fienup-Riordan brings into concentration the advanced, inventive Yup’ik international view-expressed via ceremonial exchanges and the biking of names, presents, and persons-which maintains to form way of life in groups alongside the Bering beach.

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Additional resources for Boundaries and Passages: Rule and Ritual in Yup'Ik Eskimo Oral Tradition (The Civilization of the American Indian, Vol. 212)

Example text

He was a young person just like you. He lived with the seals for a whole year. Then at the end of the winter, he finally came back. He was a young child like you, and he was the only child of his parents. Paul John, Toksook Bay A long time ago there was a couple who wanted their only son to become a great hunter. They permitted a powerful shaman to send the boy to live for a year with the seals. At the close of the annual Bladder Festival, the shaman took the boy to the ice hole and let him depart with the seal bladders returning to their home under the sea.

A nasal is voiceless either after a stop or a doubly written fricative or when written with a bar above the nasal (Miyaoka, Mather, and Meade 1991:67). The standard orthography has the Page xx advantage that the same Yup'ik sound is never represented by different spellings, and the same spelling is never pronounced in two different ways. The Yup'ik language, like all Eskimo languages, is a "suffixing language" made up of noun and verb bases to which one or more postbases and a final ending are added to denote such features as number, case, person, and position.

But what blocks the path is never the same. In my previous work on Eskimo cosmology, I focused on action observedthe countless exchanges of gifts and services that continue to shape life in western Alaska. More recently I have been overwhelmed by the eloquence of the ideal ''rules for living"the alerquutet (prescriptions) and inerquutet (prohibitions)that forged the shifting and permeable boundaries between the human, animal, and spirit worlds and the ritual acts that created the pathways between them.

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