Lesson9-The Way to Rainy Mountain[zhang] 现代大学英语精读5课件
The way to rainy mountain
仅供参考
But beautiful as it is one minght the
sence of confinement there.
限制 ；约束 as sence of~ 倒装---->原句 禁锢力 as it is beautiful
The skyline in all diretion is close at hand，the high wall of the wood and deep cleavages of shade
思考
There the kiowas paused on their way；
they had come to the place where they must change their lives.
Q:Why they paused and had to change their lives?
Para 5: grandmother again
Para 6: sense of confinement in Yellowstone, Montana. Para7: landscape in plains: open, limitless and sunlit Para 8: Devil’s Tower &Kiowas legend Para 9: last days of Sundance culture Para 10: grandmother Aho Para 11: houses in the plain, a transition Para 12-13: reunion at grandmother’s house Para 14-15: mourning
current Sun is scheduled to end on December 23, 2012.
the way to rainy mountain上课讲义
美洲獾楔形的头
Eagle
（鹰）
•Eagles are large, powerfully
built birds of prey, with heavy heads and beaks. Even the smallest eagles, such as the booted eagle (Aquila pennata), which is comparable in size to a common buzzard (Buteo buteo) or red-tailed hawk (B. jamaicensis), have relatively longer and more evenly broad wings, and more direct, faster flight – despite the reduced size of aerodynamic feathers. Most eagles are larger than any other raptors apart from some vultures. The smallest species of eagle is the South Nicobar serpent eagle (Spilornis klossi), at 450 g (0.99 lb) and 40 cm (16 in). The largest species are discussed below. Like all birds of prey, eagles have very large, hooked beaks for ripping flesh
Tortoise
（乌龟）
•Tortoises are a family, Testudinidae, of land-dwelling reptiles in the order Testudines. Tortoises are shielded from predators by a shell. The top part of the shell is the carapace, the underside is the plastron, and the two are connected by the bridge. The carapace is fused to both the vertebrae and ribcage, and tortoises are unique among vertebrates in that the pectoral and pelvic girdles are inside, rather than outside, the ribcage. Tortoises can vary in size from a few centimeters to two meters. They are usually
The way to rainy mountain
The way to rainy mountain——N· Scott MomadayA single knoll rises out of the plain in Oklahoma, north and west of the Wichita Range. For my people, the Kiowas, it is an old landmark, and they gave it the name Rainy Mountain. The hardest weather in the world is there. Winter brings blizzards, hot tornadic winds arise in the spring, and in summer the prairie is an anvil's edge. The grass turns brittle and brown, and it cracks beneath your feet. There are green belts along the rivers and creeks, linear groves of hickory and pecan, willow and witch hazel. At a distance in July or August the steaming foliage seems almost to writhe in fire. Great green-and-yellow grasshoppers are everywhere in the tall grass, popping up like corn to sting the flesh, and tortoises crawl about on the red earth, going nowhere in the plenty of time. Loneliness is an aspect of the land. All things in the plain are isolate; there is no confusion of objects in the eye, but one hill or one tree or one man. To look upon that landscape in the early morning, with the sun at your back, is to lose the sense of proportion. Your imagination comes to life, and this, you think, is where Creation was begun.一座孤零零的小山丘在俄克拉荷马的平原上拔地而起，西面和北面蜿蜒绵亘着维奇塔山脉，在我们克尔瓦人看来，这是个古老的地标，被命名为雨山，那里有世界上最恶劣的天气。
lesson 9 The Way to Rainy Mountain
My grandmother was spared…ten years, but she must have know …affliction of defeat… （para.3）
• Luckily, my grandma did not suffer the
•
humiliation of being put into a closure for holding animals, for she was born eight or ten years after the event. From her early childhood, she must have heard what had happened from her parents and grandparents. Therefore she must have known the great pain and distress brought by defeat, and she must have seen how they had kept thinking about their defeat in a gloomy and hopeless way.
或粗糙，复叶，果实或坚果坚硬光滑，中间有可食用的种子， 种子外包了一层可裂成四片的外皮
• Prairie n. An extensive area of flat or rolling, predominantly
treeless grassland, especially the large tract or plain of central North America.大草原
The Way to Rainy Mountain
N. Scott Momaday
高级英语the way to the rainy mountain
give one pause：think over; consider sth carefully, especially before reaching a decision; make sb hesitate eg：He turned it over in his mind and gave one pause.
take hold of
take control of Take hold of that end to help me move this table.
请你抬桌子那头，帮我把它移开。
Just take hold of that branch there and steady yourself by that.
只有用心灵才能看清事物的本质。
My childhood appears in my mind's eye.
童年时光重现在我的脑海里。
reckon
1．料想；估计；认为 He reckoned he was still fond of her. 2．认为…；把…当作 The sale has been held up because the price is reckoned to be too high. 3．预计；料想；期望 The merged banks reckon to raise 4 billion dollars of new equity next year. 4．估算；估计 Others reckon this is too optimistic.
退休后，约翰和他太太在佛罗里达度过余生。
After retiring，John and his wife lived out their lives in Florida．
the way to rainy mountain
A single knoll rises out of the plainFor my people, the Kiowas, it is an old landmarkWinter brings blizzards, hot tornadic windsand in summer the prairie is a anvil’s edge.The grass turns brittle and brown, and it cracks beneath your feet. There are green belts along the rivers and creeks, linear groves of hickory and pecan, willow and witch hazel.the steaming foliage seems almost to writhe in firegreen-and-yellow grasshoppers are everywhere, popping up like corn to sting the flesh, and tortoises crawlgoing nowhere in the plenty of timethe plain are isolateis to lose the sense of proportionYour imagination comes to lifeI wanted to be at her grave.and at last infirmthey had controlled the open range fromfrom the headwaters of the CanadianIn alliance with the ComanchesWar was their sacred businessamong the finest horseman the world has ever known.But warfare for the Kiows was preeminently a matter of disposition rather than of survival, and they never understood the grim, unrelenting advance of the U.S. Cavalrydivided and ill-provisioned,they fell into panicthey abandoned their crucial stores to pillagethey surrender to the soldiers at Fort Sill and were imprisoned in the old stone corral as a military museumwas spared the humiliation of those high grayfrom birth the affection of defeat, the dark brooding of old warriors.Her forebears came down from the high countrya mysterious tribe of hunterspositively classified in any major groupthey began a long migrationthe Kiowas were befriended by the Crows, who gave them the culture and religion of the Plains their ancient nomadic spirit was suddenly free of the ground.From that moment the object and symbol of their worship, and so shared in the divinity of the sun.sense of destiny, thereforethe southern Plains, they had been transformed. No longer were they slaves to the simple necessity of survival; they were lordly and dangerous society of fighters and thieves, hunters and priests of the sun.According to their origin myth, they entered the world through a hollow logtheir migration was the fruit of an old prophecy, for indeed they emerged from a sunless world.in the shadow of Rainy Mountain, the immense landscape of the continental interior lay likememory in her blood.I wanted to see in realitymiles to begin my pilgrimage.deep lakes and dark timber, canyons and waterfallsthe sense of confinementwoods and deep cleavages of shadebelongs to the eagle and elk, the badger and the bear. The Kiowas reckoned their stature by the distance they could see, and they were bent and blind in the wilderness.Descending eastward, the highland meadows are a stairway to the plainthe Rockies is luxuriant with flax and buckwheat, stonecrop and larkspur.The earth unfolds and the limit of the land recedes.Clusters of trees and animals grazing far in the distance cause the vision to reach away and wonder to build upon the mind.the sky is immense beyond all comparisonThe great billowing clouds that sail upon it are th shadows that move upon the grain like water, dividing light.Sweet clover takes hold of the hills and bends upon itself to cover and seal the soil. There the Kiowas paused on their way; they had comePrecisely there does it have the certain character of a godthe dark lees of the hills at dawn across the Bighorn River, the profusion of light on the grain shelves, the oldest deity ranging after the solstices. Not yet would they veer southward to the caldron of the land that lay below, they must wean their blood from the northernThey bore Tai-me in procession to the east.A dark mist lay over land was like iron.At the top of a ridge I caught sight of Devil’s Tower upthrustas if in the birth of time the core of the earth had broken through its crust and the motion of the world was begun. There are things in nature that engender an awful quiet in the heart of man; Suddenly the boy was struck dumb; he trembled and began to run uponHis fingers became claws.They came to the stump of a treeIt bade them climb uponIt reared against the tree and scored the bark, and so long as the legend lives, the Kiowas kinsmen in the night sky.However tenuous their well-being, however much they had suffered and would suffer out of the wilderness.My grandmother had a reverence for the sun, a holy regard that now is all but gone out of mankind. There was a wariness in her, and an ancient awe.she never forgot her birthright; she had taken part in those annual rites, and by them she had learned the restoration of her people in the presence of TaiIn order to consummate the ancient sacrifice—to impale the head of a buffalo bull upon the medicine tree---- a delegation of old men journeyed into Texas, there to beg and barter for an animal from the Goodnight herd.an old hide from the sacred tree.under orders to disperse the tribe. Forbidden without cause the essential act of their faith, having seen the wild herds slaughtered and left to rot upon the ground, the, at the great bend of the WashitaWithout bitterness, and for as long as she lived, she bore a vision of deicideI see my grandmother in the several postures that were peculiar to her;at the wood stoveturning meat in a great iron skillet; sittingwhen her vision had failed, going out upon a cane; praying, I remember her most often at a prayerShe made long, rambling prayers out of suffering and hope, so exclusive were they of all mere custom and companynaked to the waist, the light of a kerosene lamp moving, always drawn and braided in the daybreasts like a shawl.there was something inherently, some merest hesitation upon the syllables of sorrow. She began in a high and descending pitch, exhausting herand always the same intensity of effort, like urgency in the human voiceTransported so in the dancing light among the shadow of her room, she seemed beyond the reach of time. But that was illusion; I think I knew then that I should not see her again.Must We Shop ‘til We Drop?The rabbi was speaking of interpersonal relationships, but his dictum could easily be applied to the current geopolitical situation.Take an oil-dependent nation that consumes 20 million barrels of oil every day.The nation is in recession and has just gone to war in the region that supplies most of the oil.Yet sales of sport utility vehicles, those infamous gas-guzzlers, are up, expected to surpass, for the first time ever, sales of passenger cars.Just after the attacks, a renewed sense of community was visible across the nation as Americans saw their own griefThere was a relaxing of the rampant materialism, along with its ugly stepsisters isolation and compulsion, that has been the undoing of community in this country.This Frankensteinian creation asserts that consumption is an American value, extols the nepenthean powers of the dollar and in effect, discourages national introspection at a time when it would be most valuable. Presidential exhortations to get back to normal assumed we would want to restore the world we had as quickly as possible.Many of us want to build on that nascent community. Many citizens concern about the deteriorating economy are resisting the consumption orgy and are exploring alternative that would make our country more self-sufficient and prepare us for he tough times that may lie ahead.History’s LessonsAn anonymous rescuer, digging in the rubble of WTC, spoke of his struggle to express to his family that what Ground Zero was like. But every time he tried to speak he found himself muteThere exists no suitable analogy for those murdered building, for the thousands of lives snuffed out by suicidal terrorists armed with box cutters.Our national flashpoint, but it is only one of many such flashpoints in history.that powerful external forces have impinged upon human beings in a modern society, and it is not the first time those forces have been called evil.Each time it seems the crisis must generate a new paradigm in which such an atrocity will never be allowed to happen again.34,000 innocents who also happened to be Jewish were murdered a Babi Yar.history is a gallery of unspeakable crimesa human being with her skin burned off, a skeletal corpse embracing a childsize skeletal corpse.A jet slicing through a skyscraper, a skyscraper collapsing upon itselfThe nameless man an woman who plummeted, hand in hand, to their deaths form an upper floor of World Trade are caught in mind’s eye of history as eternally as the lovers solidified in ash after the eruption of Pompeii.We turn to them obsessively, hoping to excavate their meaningAnd that the pursuit of peace continues to be the noblest of vocations.True CourageFrom insecurity to confidence, from national paranoia to collective poise? Is our democracy so fragile that four airplane bombs can erode 225 years of liberty?He and his fellow passengers did not let what must have been abject fear prevent them from acting-that is the true definition of courage.Some of the men would rush the hijackers and force the airliner to crash, rather than allow it to be used in another suicide attack on Washington D.C., where it was surely headed.While the condemned jet was aloft the ideal of American democracy also reached its apex. The rest of us can only strive to do as well. Fortunately, Tom Burnett’s last communication to the world was an unintentional gift to us all, a battle cry for the age of anxiety.Let that consciousness not prevent us from acting in each other’s best interest, from trying to create a better, safer world.As the ruins of the World Trade Towers smoldered at the southern end of Manhattan and the breeze stirred the ashes of thousands of human beings, a new age of anxiety was born. If someone had slept through September11 and awakened, Rip Van Winkle-like today, he would open his eyes on an astonishing new landscape.Guardsmen toting M-16s are stationed at our airports. The president of the United States attends a Worlk Series game and the airspace over Yankee Stadium is closed, a line of snipers positioned on the stadium rooftop. The vice-president’s safekeepers whisk him from cave to cave halfway across the world. Anthrax panic sends Congress running from its chambers.The events of the September11 divided our world into two radically different eras. We watch wistfully as the pre-9/11 world drifts away on its raft of memory, cast in secure (never mind that it was neither), we will speak of it in the reverent tones reserved for the dead.Meanwhile, the post 9/11 era looms like an unmapped wilderness. As with other unclaimed territories throughout history, a fierce battle is being waged for its psychic, political and material capital. Former president Bill Clinton has called this conflict “the struggle for thesoul of the 21st century”, and the spoils of war include some of our most cherished values and liberties. Leading the charge are the warriors of the Bush Administration, a battalion of securitycrats and generals who are attempting to colonize the future with their own repressive agenda.But there is a brighter side, a growing chorus of the dissenting voices who reject paranoia and hubris and question the rush toward becoming a security state. There is a dialectic afoot in the country, stirring of the peaceful purpose that has been largely ignored by the mainstream media, which assumes the public is thinking in red, white and blue, when actually the spectrum of emotions, ideas and options is, like America itself, multihued.Just before his death in November 2001, Ken Kesey described the state of the union in succinctly Keseyian terms: “The men in suits are telling us what the men in uniforms are going to do the men in turbans if they don’t turn over the men in hiding.” With the brutal, aggressively male way things had always been and “the timorous and fragile way thing might begin to be”. Like many Americans continue to do, Kesey nurtured great hopes for a future constructed on a model of mutual cooperation, trust and rational thinking.The attacks in New York and Washington shattered the sense of invulnerability that is a hallmark of the American psyche. After 9/11, we looked at each other with new eyes, asked new questions. If you found yourself trapped in a doomed airplane with a cell phone in hand, who would you call? Pundits wrote that the country had lost its innocence, overlooking the fact that innocence is not a desirable quality in a superpower nation.Overnight, the United States perceived a sword of Damocles suspended over its head and the ensuing waves of paranoia initiated surreal episodes: a nationwide run on gas masks; a demand form the Postal Service that all mail be irradiated against biological threats; and, most appalling of all, Op-Eds that declared using nuclear weapons against Muslim countries would be justified if terrorists killed so much as one more American.Among the unavoidable truths to emerge from 9/11 is that being on U.S. soil does not render us immune from harm. The American people now have much more in common with millions of the planet’s citizens who spend their lives in regions where armed conflict or terrorism take innocent lives daily. We too are mired near the bottom of Maslow’s pyramid, struggling to regain our lost sense of safety and security.The new zeitgeist even has Ally McBeal registering concern about world events. Relationships, laments Ally McBeal, were easier “before he world changed back in September”. On NYPD Blue, a detective rebukes another detective that he isn’t “the only in one affected by what happened at the World Trade Center”.The most visible symptom of our profound psychological trauma is a zealous new patriotism. Seeking solace, the country drapes itself in the American flag like a child in a superhero cape who plays at being invincible. From homes, vehicles and clothing to department store windows, billboards and television commercials, there are few places in the country where the Stars and Strips has not found a purchase. People who never gave the flag much thought except on the Fourth of July have become suddenly, passionately, patriotic. For some of us, patriotism is a complicated matte, linked with a dedication to the Constitution. But the now inescapable presence of the flag, supposedly a symbol of American pride and unity, sometimes looks suspiciously like overcompensation for a wounded ego. The flag is icon, a brand that offers no more protection than Nike swoosh.It has not been not fashionable for some time to assign oracular qualities to Orwell’s novel,1984. Yet the book has much to say to our fractured, post 9/11 era. In Orwell’s dystopia, “practice which has been long abandoned, in some cases for hundreds of years-imprisonment without trial…public executions, torture to extract confessions…not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.” Theses paroxysmal social changes, Orwell wrote, began with a “general hardening of outlook”.In the U.S. today, this hardening of outlook is called the war against terrorism.At its forefront, the new defenders of the Homeland are defining its motives, methods and mentality. But many of us define our personal safety and our national character by the very civil liberties that are being compromised in the name of state security. What we are in the process of giving up may prove to be far more precious that what was taken from us on September11.In the weeks after the attacks, for example, the Justice Department arrested scores of young Arab and Muslim men and held them without charges, in undisclosed locations. Their names were no released, nor were they permitted to send word to their families. They simply vanished. Georgetown University law professor David Cole calls this “the practice of disappearance”, and it is something we associate with repressive regimes, not with participatory democracies. Not only do such activities compromise the nation’s integrity at home but they are sure to undermine American credibility a abroad. If we cannot adhere to our own ideals and values, to the standards we’ve called on other nations to adhere to in the past, then we call into question some of our fundamental assumptions about who we are.Houses are like sentinels in the plain, old keepers of weather watch.The windowpanes are black and opaque; you imagine there is nothing within, and indeed there are many ghosts, bones given up to the land.They belong in the distance; it is their domain.The summers there were full of excitement and reunion. The Kowas are summer people; they abide the cold and deep to themselves; but when the season turns and land becomes warm and vital, they cannot hold still; and old love of going returns upon them. The aged visitors thos came to my grandmother’s house when I was a child were made of lean and leather, and they bore themselves upright.They rubbed fat upon their hair and wound their braids with strips of colored cloth. Some of them painted their faces and carried the scars of old and cherished enmities. They were an oldcouncil of warlords, come to remind and be reminded of who they were. The women might indulge themselves; gossip was at once the mark and compensation of their servitude. They made loud and elaborate talk among themselves, full of jest and gesture, fright and false alarm. They went abroad in fringed and flowered shawls, \bright beadwork and German silver. They were at home in the kitchen, and they prepared meals that were banquets.There were frequent prayer meetings, and great nocturnal feasts.Now there is a funeral silence in the rooms, the endless wake of some final word.I could see the long row of trees by the creek, and low light upon the rolling plains, and stars of the Big Dipper.A cricket had perched upon the handrail, only a few inches away from me. \My line of vision was such that the creature filled the moon like a fossil.for there of all places, was its small definition made whole and eternal. A warm wind rose up and purled like the longing within me.The next morning I awoke at dawn and went out on dirt road to Rainy Mountain. It was already hot, and the grasshoppers began to fill the air. Still, it was early in the morning , and birds sang out of shadows. The long yellow grass on the mountain shone in the bright light, and scissortail hied above the land. There, where it ought be, at the end of a long and legendary way, was my grandmother’s grave. Here and there on the dark stones were ancestral names. Looking back once, I saw the mountain and came away.。
The way to Rainy Mountain(通往雨山的路)
This gives an equal ground to everything on the Earth. It was a spiritual retreat in which a large number of participants would fast, pray and dance for a period of days. They asked for answers to events going on in their liples with different cultural backgrounds into a closer relationship
Decline
In 1997, responding to increased desecration（亵渎） of the ceremony, 19th Generation Keeper asked non-Native people to stop attending the Sun Dance. On March 8 and 9, 2003, some traditional spiritual leaders from Arapaho, Cheyenne, Cree, Dakotah, Lakota, and Nakota Nations met and issued a proclamation that non-Natives would be banned from sacred altars（祭坛） especially the Sun Dance.
the way to rainy mountain中英文对照
the way to rainy mountain中英文对照The Way to Rainy Mountain雨山之道In the center of the Indian reservation at San Carlos, there is a high mountain.It is called Rainy Mountain. The Navajo Indians say that it got its name from the fact that the Great Spirit himself planted it there to cover the entrance to his Sacred Chasm.在San Carlos的印第安人保留地的中心，有一座高山。
它被称为雨山。
纳瓦霍印第安人说，它的名字来源于一个事实，即伟大的神自己将它种在那里，以覆盖他神圣的深渊的入口。
When I first knew it,Rainy Mountain was already old,but in its mountain it seemed ageless and always new.The Apaches used to call it"the mountain that was beautiful,"and they said that it was the home of the spirits of the departed children.当我第一次知道它的时候，雨山已经很老了，但在它的山脉中，它似乎是永恒的、崭新的。
阿帕奇人过去常称它为“美丽的山”，他们说它是离世孩子灵魂的家。
I have seen many mountains,but they were not as high as Rainy Mountain.I have seen many old men, but they were not as old as Rainy Mountain.It isolder than the oldest and highest of things.It is the heart of the world.我看过很多山，但它们没有雨山那么高。
The Way to Rainy Mountain 词汇补充材料+答案
Lesson 9 The W ay to Rainy MountainSupplementary ExercisesName ________________ Class_______I. Morphology: Fill in each blank with a proper derivative of the word in the brackets.1.The proposals were unpopular and were only accepted in a ________ form. (modify)2.These tests are beyond the ________ of an average 12-year-old. (capable)3.The needle is seven times smaller than the ________ of a human hair. (wide)4.We need to carry out a full ________ of all the alternatives. (explore)5.Americans do show some concern about the ________ of China as a world power, butit is not a top concern. (emerge)6.Dame Judi Dench did the ________ for the documentary. (narrate)7.His latest film is a fairly grim ________ of war-time suffering. (portray)8.The team’s continued ________ in the competition is uncertain. (involve)9.There’s not the ________ hope of ever finding him. (faint)10.I have many pleasant ________ of the time we spent together. (recollect)11.After all the visitors had left, she experienced a feeling of complete ________.(isolate)12.Unemployment is ________ much higher in the north of the country. (proportion)13.She suffered from a long list of ________. (infirm)14.His ________ in his subject is internationally recognized. (preeminent)15.She was sentenced to five years’ ________. (imprison)16.Losing my job was the most ________ thing that ever happened to me. (humiliate)17.Malnutrition is one of the common ________ of the poor. (afflict)18.Do you understand the system of ________ used in ornithology? (classify)19.The ________ of huge amounts of data has helped our research enormously. (acquire)20.How can you be a Christian and dispute the ________ of Jesus? (divine)21.Most Muslims try to make a ________ to Mecca at least once in their life. (pilgrim)22.She spent most of those years under house arrest or close ________. (confine)23.We owe it to our ________ to leave them a clean world to live in. (descend)24.This stretch of land was once covered with ________ forest, but is now bare. (luxury)25.The country is sliding into the depths of (a) ________. (recede)26.Was King Arthur a real or a ________ character? (legend)27.Nelson Mandela is ________ for his brave fight against apartheid. (revere)28.The first task following the disaster was the ________ of clean water supplies.(restore)29.This room is for the ________ use of guests. (exclude)30.There’s nothing ________ wrong with his ideas. (inherent)31.The explosion was of such ________ that it was heard five miles away.(intense)32.A funeral can ________ the feelings of regret and loss for the relatives.(ample)33.Freedom of speech is a ________ right in this country. (cherish)34.All the pleasures and ________ of the weekend are over, and I must get down to someserious hard work. (indulge)35.I’d be ________ grateful if you could arrange it. (eternal)II. Collocation: Fill in each blank with a proper preposition or adverb.1.This type of wool is woven________ fabric which will make jackets.2.After her death he gave himself ________ to grief.3.In his speech, he dwelt________ the plight of the sick and the hungry.4.I think of him ________ someone who will always help me.5.We should share________ the reward.6.Over the years the house had fallen ________ disrepair.7.By the end of the week she was beginning to feel ________ home in her new job.8.Protesters broke ________ the barriers.9.Make sure that you keep all dangerous substances ________ the reach of the children.10.I’m a bit wary ________ giving people my address when I don’t know them very well.(wary)11.In some diseases, the protective layer in a joint wears ________.petitors must abide ________ the judge’s decision.13.She denied any personal enmity ________ him.14.His food is a feast ________ the eyes as well as the palate.15.The advancing soldiers closed ________ on the town.III. Multiple choice1.No one has yet been able to ________ the source of the rumour.a. discoverb. detectc. tracenguage acquisition is the process by which humans ________ the capacity toperceive, produce and use words to understand and communicate.a. acquireb. getc. earn3.The party’s popularity has ________ in the opinion polls.a. declinedb. degradedc. backslided4.She is of a sunny ________.a. disposistionb.characterc. mentality5.These plants cannot ________ in very cold conditions.a. liveb. existc. survive6.Police ________ the crowd that had gathered.a. litteredb. scatteredc. dispersed7.We must find ways of reducing the ________ which takes place on our roads everyyear.a. killingb. murderc. slaughter8.In the past, the majority of women were consigned to a lifetime of ________ andpoverty.a. bondageb. servitudec. oppressiveness9.Could you ________ Paul about dinner on Saturday?a. remind c. warn c. recall10.The ________ she felt over the death of her husband was almost too much to bear.a. sadnessb. sorrowc. contritionKeys:I.1. modified2. capability3. width4. exploration5. emergence6. narration7. portrayal8. involvement9. faintest 10. recollections 11. isolation 12. proportionally 13. infirmities 14. preeminence 15. imprisonment 16. humiliating 17. afflictions 18. classification 19. acquisition 20. divinity 21. pilgrimage 22. confinement 23. descendants 24. luxuriant 25. recession 26. legendary 27. revered 28. restoration 29. exclusive 30. inherently 31. intensity 32. amplify 33. cherished 34. indulgences 35. eternallyII.1. into2. over/up3. on4. as5. (in)6. into7. at8. through9. out of 10. of/about 11. away 12. by 13. towards 14. for 15. in III.1. c. trace2. a. acquire3. a. declined4. a. disposistion5. c.survive6.c.dispersed 7. c. slaughter 8. b. servitude 9. a. remind 10. b. sorrow。
The Way to Rainy Mountain
WORKS
Momaday 的自传体作品《The Journey of Tai-me》 （1967），《The Way to Rainy Mountain 》（1969），《The Name ：A Memoir》（1976）， 都是根据Kiowas故事、传说、神话和纪念品画建立家 庭和部落的历史记录。他的两本小说，《House Made of Dawn》（1968）《The Ancient Child》（1989）， 探讨了美国印第安人遭受的边缘化的问题，以及他们 通过与部落的遗产重新连接调解其内部的斗争的意图。 《House Made of Dawn》为美洲印第安人开创了新的 叙事风格，迅速提升他在美国文坛的一个突出的位置， 并为他赢得了1969年普利策小说奖。
Devil’s Tower
魔鬼塔的传说
七名姊妹和她们的一个兄弟在玩耍时，男孩突然变 成熊，并追赶他的姊妹，七名女孩爬上岩石，岩石 开始长高，熊在地 上奋力抓着，把岩石刮出一道道 爪痕，女孩在岩石顶上，后来成为 星星，也就是著 名的北斗七星。
Thank you !
The Kiowas
North American Indians whose history is reconstituted by Momaday in this text. In the 17th century they inhabited west Montana, but by about 1700 they had moved to an area southeast of the Yellowstone River. Here they came into contact with the Crow Indians who gave them permission to settle into the Black Hills. While living there, they acquired horses. Then they were chased out by the Dskota and the Cheyenne tribes from that area. The migration of the Kiowas continued into the Wichita Mountains. There the Kiowas had their first contact with the Comanches. The two tribes were at war until the close of the 18 th century. Finally they came together and formed an alliance. Together they often raided Mexican settlements. During this time the Kiowas became very wealthy with an easy access to buffalo. However, this security was short-lived due to the arrival of white settlers into this area. The U.S. troops forced the Kiowas into a reservation in 1868. The Kiowas broke out of the reservation in1874 and resumed active warfare with the white settlers, Consequently, many of their chiefs and warriors were caught and deported. Now a large number of the Kiowas remain in Oklahoma.
lesson_9_The_Way_to_Rainy_Mountain
Kiowa Sun Dance
• Tai-me keeper was inspired by a dream Tai• Messengers were sent out to instruct tribal
members of the time and place
Decision Making
Sun Dance Doll
• A Sun dance doll was fasten and given to a
crow pledger (dancer) by a priestly mentor, He was then to stare at it until it gave him a vision of a scalped enemy. The design (pattern) for the dolls were obtained in an interesting fashion. When a warrior was grieving over the murder of his wife or child he received a vision of a Sun dance doll and his next wife. (That is if his wife was killed.) The following year the first doll was made at a ceremony for men only.
• The Sun Dance was performed in either the
late spring or the early summer, when all the bands of the tribe were reunited after the winter. Even though the dance was an annual event it depended on one of the tribesman's vow that he'll build the lodge and hold the dance for any of a number of reasons. An example of a reason would be that of wanting to take revenge upon a tribe that killed a close relative. This was a common motive for the Crow tribe to hold this dance. The dance was held during the time of the month when the moon was full so that the creators light would be shining upon the whole world.
the way to rainy mountain文章风格
the way to rainy mountain文章风格摘要：解读《通往阴雨山的路》的文本形式与叙事结构，需要读者能动地在头脑当中形成一个立体的、多视角的叙事脉络框架。
惟有如此，才能真正体味作者在这部书中所采用的，融合诸如口述神话、家族历史、部族文化、地理观、宇宙论等多个元素为一体的，彼此映现叠加、迂回交融的叙事架构模式，进而能够跟随作者一起参与“意义构建”的过程。
关键词：N.思科特.莫马戴《通往阴雨山的路》三分叙事结构意义构建作者简介：王玖炜(1971―)，男，汉族，河南南阳人。
东南大学语言学硕士。
现为河南中医学院外语学院教师。
研究方向：外国语言学及应用语言学、英美文学。
北美印第安人的现实观（或者时空观），在传统上一般认为是典型的“四分”结构模式。
诸如“四方”、“四季”是他们描述时空概念的基本模式，这种模式渗透到部族的神话与传说、社会经济与政治结构、宗教祭祀仪式乃至生活的各个层面。
而在《通往阴雨山的路》这本书中，作者按照克尔瓦部族“迁徙、壮大到衰落”的旅程的阶段性进程，采用了“三分”叙事结构，每一部分又由二十四个小节组成。
这似乎表明N.思科特.莫马戴刻意忽略了印第安人传统的时空描述方式，更为重要的一点是，作者对该书主体部分的二十四个小节给予“三分”结构的叙事方式，其最重要的意图，可能是出于对从语言形式与措辞方面的考虑。
下面我们循着作者的叙事脉络以及作者贯穿始终的情感轨迹，体味该书的叙事结构与形式，进而“走进”故事中积极参与文本“意义”创造的过程，随同作者一起体验感受“雨山之旅程”。
全方位进行文本“剖析”需要的是“立体纵深”的阅读方式，正如琼.亨里在其文章《探询雨山之路》中阐述的，我们不仅要“横向”（意即“线性地”、“按照时间顺序地”）地阅读本书，而且更要“纵向”地、全方位地通过文本解读、探究书中三分叙事结构的各个小节之间的关联，进而随同作者参与“意义创造”的过程。
三种叙事模式1.口述神话与传说该书第一部分的每个小节或许可以用“泛人类”来概括，尤其是该部分以克尔瓦部族历史为主题，通过口述“故事”的方式来来诠释带有普遍适用性的人类经验感受。
The way to Rainy Mountain(通往雨山的路)
Ceremony The central rite involves male supplicants（乞求着） who, in order to fulfill a vow （誓言）, to seek spiritual energy and insight, and for the health of the community, pledge（许诺） to dance for several days without stopping for food, drink, or sleep, their ordeal ending in exhaustion. Among some tribes, piercing and sun gazing are practiced.
This gives an equal ground to everything on the Earth. It was a spiritual retreat in which a large number of participants would fast, pray and dance for a period of days. They asked for answers to events going on in their lives.
that brought peoples with different cultural backgrounds into a close997, responding to increased desecration（亵渎） of the ceremony, 19th Generation Keeper asked non-Native people to stop attending the Sun Dance. On March 8 and 9, 2003, some traditional spiritual leaders from Arapaho, Cheyenne, Cree, Dakotah, Lakota, and Nakota Nations met and issued a proclamation that non-Natives would be banned from sacred altars（祭坛） especially the Sun Dance.
Lesson9-The Way to Rainy Mountain[zhang] 现代大学英语精读5课件
![Lesson9-The Way to Rainy Mountain[zhang] 现代大学英语精读5课件](https://img.taocdn.com/s3/m/6e0b24804a7302768f99398c.png)
His major works include: House Made of Dawn (1968), The Way to Rainy Mountain (1969), The Names: A memoir(1976), and a collection of prose and poetry In The Presence of the Sun(1992).
ABOUT THE KIOWAS
The people
A Nomadic tribe
Being nomads the Kiowa moved all the time. They moved to follow buffalo herds. Buffalo meat was their most important food. They also gathered plants, roots and berries to eat when they could find them.
MOMADAY’S LIFE
1963– 1969 worked as an assistant and later associate professor of English at the University of California, Santa Barbara. There he taught American Indian studies and was very much concerned with the Indian oral tradition
The-Way-to-Rainy-Mountain-by-N.-Scott-Momaday
The Way to RainyMountainby N. Scott MomadayA single knoll rises out of the plain in Oklahoma, north and west of the Wichita Range. For my people, the Kiowas, it is an old landmark, and they gave it the name Rainy Mountain. The hardest weather in the world is there. Winter brings blizzards, hot tornadic winds arise in the spring, and in summer the prairie is an anvil's edge. The grass turns brittle and brown, and it cracks beneath your feet. There are green belts along the rivers and creeks, linear groves of hickory and pecan, willow and witch hazel. At a distance in July or August the steaming foliage seems almost to writhe in fire. Great green and yellow grasshoppers are everywhere in the tall grass, popping up like corn to sting the flesh, and tortoises crawl about on the red earth, goingnowhere in the plenty of time. Loneliness is an aspect of the land. All things in the plain are isolate; there is no confusion of objects in the eye, but one hill or one tree or one man. To look upon that landscape in the early morning, with the sun at your back, is to lose the sense of proportion. Your imagination comes to life, and this, you think, is where Creation was begun.I returned to Rainy Mountain in July. My grandmother had died in the spring, and I wanted to be at her grave. She had lived to be very old and at last infirm. Her only living daughter was with her when she died, and I was told that in death her face was that of a child.I like to think of her as a child. When she was born, the Kiowas were living the last great moment of their history. For more than a hundred years they had controlled the open range from the Smoky Hill River to the Red, from the headwaters of the Canadian to the fork of the Arkansas and Cimarron. In alliance with the Comanches, theyhad ruled the whole of the southern Plains. War was their sacred business, and they were among the finest horsemen the world has ever known. But warfare for the Kiowas was preeminently a matter of disposition rather than of survival, and they never understood the grim, unrelenting advance of the U.S. Cavalry. When at last, divided and illprovisioned, they were driven onto the Staked Plains in the cold rains of autumn, they fell into panic. In Palo Duro Canyon they abandoned their crucial stores to pillage and had nothing then but their lives. In order to save themselves, they surrendered to the soldiers at Fort Sill and were imprisoned in the old stone corral that now stands as a military museum. My grandmother was spared the humiliation of those high gray walls by eight or ten years, but she must have known from birth the affliction of defeat, the dark brooding of old warriors.Her name was Aho, and she belonged to the last culture to evolve in North America. Her forebearscame down from the high country in western Montana nearly three centuries ago. They were a mountain people, a mysterious tribe of hunters whose language has never been positively classified in any major group. In the late seventeenth century they began a long migration to the south and east. It was a journey toward the dawn, and it led to a golden age. Along the way the Kiowas were befriended by the Crows, who gave them the culture and religion of the Plains. They acquired horses, and their ancient nomadic spirit was suddenly free of the ground. They acquired Tai-me, the sacred Sun Dance doll, from that moment the object and symbol of their worship, and so shared in the divinity of the sun. Not least, they acquired the sense of destiny, therefore courage and pride. When they entered upon the southern Plains they had been transformed. No longer were they slaves to the simple necessity of survival; they were a lordly and dangerous society of fighters and thieves, hunters and priests of the sun. According to theirorigin myth, they entered the world through a hollow log. From one point of view, their migration was the fruit of an old prophecy, for indeed they emerged from a sunless world.Although my grandmother lived out her long life in the shadow of Rainy Mountain, the immense landscape of the continental interior lay like memory in her blood. She could tell of the Crows, whom she had never seen, and of the Black Hills, where she had never been. I wanted to see in reality what she had seen more perfectly in the mind's eye, and traveled fifteen hundred miles to begin my pilgrimage.Yellowstone, it seemed to me, was the top of the world, a region of deep lakes and dark timber, canyons and waterfalls. But, beautiful as it is, one might have the sense of confinement there. The skyline in all directions is close at hand, the high wall of the woods and deep cleavages of shade. There is a perfect freedom in the mountains, but it belongs to the eagle and the elk, the badger andthe bear. The Kiowas reckoned their stature by the distance they could see, and they were bent and blind in the wilderness.Descending eastward, the highland meadows are a stairway to the plain. In July the inland slope of the Rockies is luxuriant with flax and buckwheat, stonecrop and larkspur. The earth unfolds and the limit of the land recedes. Clusters of trees, and animals grazing far in the distance, cause the vision to reach away and wonder to build upon the mind. The sun follows a longer course in the day, and the sky is immense beyond all comparison. The great billowing clouds that sail upon it are shadows that move upon the grain like water, dividing light. Farther down, in the land of the Crows and Blackfeet, the plain is yellow. Sweet clover takes hold of the hills and bends upon itself to cover and seal the soil. There the Kiowas paused on their way; they had come to the place where they must change their lives. The sun is at home on the plains. Precisely there does it havethe certain character of a god. When the Kiowas came to the land of the Crows, they could see the darklees of the hills at dawn across the Bighorn River, the profusion of light on the grain shelves, the oldest deity ranging after the solstices. Not yet would they veer southward to the caldron of the land that lay below; they must wean their blood from the northern winter and hold the mountains a while longer in their view. They bore Tai-me in procession to the east.A dark mist lay over the Black Hills, and the land was like iron. At the top of a ridge I caught sight of Devil's Tower upthrust against the gray sky as if in the birth of time the core of the earth had broken through its crust and the motion of the world was begun. There are things in nature that engender an awful quiet in the heart of man; Devil's Tower is one of them. Two centuries ago, because they could not do otherwise, the Kiowas made a legend at the base of the rock. My grandmother said:Eight children were there at play, seven sisters and their brother. Suddenly the boy was struck dumb; he trembled and began to run upon his hands and feet. His fingers became claws, and his body was covered with fur. Directly there was a bear where the boy had been. The sisters were terrified; they ran, and the bear after them. They came to the stump of a great tree, and the tree spoke to them. It bade them climb upon it, and as they did so it began to rise into the air. The bear came to kill them, but they were just beyond its reach. It reared against the tree and scored the bark all around with its claws. The seven sisters were borne into the sky, and they became the stars of the Big Dipper.From that moment, and so long as the legend lives, the Kiowas have kinsmen in the night sky. Whatever they were in the mountains, they could be no more. However tenuous their well-being, however much they had suffered and would suffer again, they had found a way out of thewilderness.My grandmother had a reverence for the sun, a holy regard that now is all but gone out of mankind. There was a wariness in her, and an ancient awe. She was a Christian in her later years, but she had come a long way about, and she never forgot her birthright. As a child she had been to the Sun Dances; she had taken part in those annual rites, and by them she had learned the restoration of her people in the presence of Tai-me. She was about seven when the last Kiowa Sun Dance was held in 1887 on the Washita River above Rainy Mountain Creek. The buffalo were gone. In order to consummate the ancient sacrifice--to impale the head of a buffalo bull upon the medicine tree--a delegation of old men journeyed into Texas, there to beg and barter for an animal from the Goodnight herd. She was ten when the Kiowas came together for the last time as a living Sun Dance culture. They could find no buffalo; they had to hang an old hidefrom the sacred tree. Before the dance could begin, a company of soldiers rode out from Fort Sill under orders to disperse the tribe. Forbidden without cause the essential act of their faith, having seen the wild herds slaughtered and left to rot upon the ground, the Kiowas backed away forever from the medicine tree. That was July 20, 1890, at the great bend of the Washita. My grandmother was there. Without bitterness, and for as long as she lived, she bore a vision of deicide.Now that I can have her only in memory, I see my grandmother in the several postures that were peculiar to her: standing at the wood stove on a winter morning and turning meat in a great iron skillet; sitting at the south window, bent above her beadwork, and afterwards, when her vision failed, looking down for a long time into the fold of her hands; going out upon a cane, very slowly as she did when the weight of age came upon her; praying. I remember her most often at prayer.She made long, rambling prayers out of suffering and hope, having seen many things. I was never sure that I had the right to hear, so exclusive were they of all mere custom and company. The last time I saw her she prayed standing by the side of her bed at night, naked to the waist, the light of a kerosene lamp moving upon her dark skin. Her long, black hair, always drawn and braided in the day, lay upon her shoulders and against her breasts like a shawl. I do not speak Kiowa, and I never understood her prayers, but there was something inherently sad in the sound, some merest hesitation upon the syllables of sorrow. She began in a high and descending pitch, exhausting her breath to silence; then again and again--and always the same intensity of effort, of something that is, and is not, like urgency in the human voice. Transported so in the dancing light among the shadows of her room, she seemed beyond the reach of time. But that was illusion; I think I knew then that I should not see her again.Houses are like sentinels in the plain, old keepers of the weather watch. There, in a very little while, wood takes on the appearance of great age. All colors wear soon away in the wind and rain, and then the wood is burned gray and the grain appears and the nails turn red with rust. The windowpanes are black and opaque; you imagine there is nothing within, and indeed there are many ghosts, bones given up to the land. They stand here and there against the sky, and you approach them for a longer time than you expect. They belong in the distance; it is their domain.Once there was a lot of sound in my grandmother's house, a lot of coming and going, feasting and talk. The summers there were full of excitement and reunion. The Kiowas are a summer people; they abide the cold and keep to themselves, but when the season turns and the land becomes warm and vital they cannot hold still; an old love of going returns upon them. The aged visitors who came to my grandmother'shouse when I was a child were made of lean and leather, and they bore themselves upright. They wore great black hats and bright ample shirts that shook in the wind. They rubbed fat upon their hair and wound their braids with strips of colored cloth. Some of them painted their faces and carried the scars of old and cherished enmities. They were an old council of warlords, come to remind and be reminded of who they were. Their wives and daughters served them well. The women might indulge themselves; gossip was at once the mark and compensation of their servitude. They made loud and elaborate talk among themselves, full of jest and gesture, fright and false alarm. They went abroad in fringed and flowered shawls, bright beadwork and German silver. They were at home in the kitchen, and they prepared meals that were banquets.There were frequent prayer meetings, and great nocturnal feasts. When I was a child I played with my cousins outside, where the lamplight fell uponthe ground and the singing of the old people rose up around us and carried away into the darkness. There were a lot of good things to eat, a lot of laughter and surprise. And afterwards, when the quiet returned, I lay down with my grandmother and could hear the frogs away by the river and feel the motion of the air.Now there is a funeral silence in the rooms, the endless wake of some final word. The walls have closed in upon my grandmother's house. When I returned to it in mourning, I saw for the first time in my life how small it was. It was late at night, and there was a white moon, nearly full. I sat for a long time on the stone steps by the kitchen door. From there I could see out across the land; I could see the long row of trees by the creek, the low light upon the rolling plains, and the stars of the Big Dipper. Once I looked at the moon and caught sight of a strange thing. A cricket had perched upon the handrail, only a few inches away from me. My line of vision was such that the creaturefilled the moon like a fossil. It had gone there, I thought, to live and die, for there, of all places, was its small definition made whole and eternal. A warm wind rose up and purled like the longing within me.The next morning I awoke at dawn and went out on the dirt road to Rainy Mountain. It was already hot, and the grasshoppers began to fill the air. Still, it was early in the morning, and the birds sang out of the shadows. The long yellow grass on the mountain shone in the bright light, and a scissortail hied above the land. There, where it ought to be, at the end of a long and legendary way, was my grandmother's grave. Here and there on the dark stones were ancestral names. Looking back once, I saw the mountain and came away.。
the way to rainy mountain 课文翻译
The Way to Rainy MountainIntroductionThe Way to Rainy Mountain is a book written by N. Scott Momaday, a Pulitzer Prize-winning Native American author. In this book, Momaday explores his ancestral homeland and traces the history, culture, and spirituality of the Kiowa people. The narrative takes readers on a journey through three distinct voices—the historical, the mythic, and the personal—creating a rich tapestry of storytelling.The Historical Voice: Arrival of the Kiowa People1. Kiowa Origin StoryAccording to Kiowa oral tradition, the tribe emerged from a hollow log on Ka-itsenko, known as the Yellowstone River. From there, they embarked on a long migration journey, guided by a boy who had a predestinedvision of the homeland.2. The Expanse of the Kiowa DomainThe Kiowa people migrated southwestward and eventually settled in the Southern Plains, encompassing present-day Texas, Oklahoma, and Kansas. The vastness of their domain allowed them to engage in bison hunting, trade, and interactions with neighboring tribes.3. The Impact of European ContactWith the arrival of Europeans, particularly Spanish conquistadores, the Kiowa people had to adapt to a changing world. Introduced to horses, they became skilled equestrians and transformed their hunting and warfare tactics. However, conflicts and disease brought devastation to their population.The Mythic Voice: Kiowa Beliefs and Legends1. The Sun Dance RitualThe Kiowa people had a profound reverence for the Sun, which they considered the source of all life. The Sun Dance, a sacred ritual performed annuall, was a way to honor the Sun and seek blessings for the tribe. Participants would fast, dance, and make sacrifices to show their devotion.2. Kiowa Legends and FolktalesThe rich mythology of the Kiowa people includes stories of heroes, gods, and animals that were deeply connected to their spiritual beliefs. These legends were passed down orally through generations and provided moral lessons and cultural teachings.3. Importance of Ancestral SpiritsAncestral spirits held great significance in Kiowa culture. They were believed to guide and protect the living, ensuring the tribe’s prosperity and well-being. The spiritual connection with the past was deeply ingrained in the daily lives and rituals of the Kiowa people.4. Sacred Places and LandmarksThere were numerous sacred places and landmarks throughout the Kiowa territory that held spiritual significance. These locations, such as Rainy Mountain, were considered portals to the spirit world and were integral to the tribe’s identity and sense of plac e.The Personal Voice: Momaday’s Connection to Rainy Mountain1. Momaday’s Ancestral RootsN. Scott Momaday, a descendent of the Kiowa people, felt a strong connection to his ancestral homeland. Rainy Mountain, a place of great importance to the Kiowa, held a special significance in his own life and writing.2. The Journey to Rainy MountainIn The Way to Rainy Mountain, Momaday describes his physical andspiritual journey to Rainy Mountain. He retraces the steps of his ancestors, visiting important landmarks and reflecting on the deep history and cultural heritage embedded in the landscape.3. Rediscovering Identity and HeritageThrough his exploration of Rainy Mountain, Momaday seeks to reconnect with his Kiowa identity and understand the spiritual and cultural legacy passed down to him. He weaves together historical accounts, mythological stories, and personal reflections to create a comprehensive narrative that brings the Kiowa heritage to life.4. Preservation of Cultural LegacyMomaday’s work serves as a preservation of the Kiowa culture and history. By sharing the stories and traditions of his people, he ensures that future generations will have the opportunity to learn about and honor their ancestral roots.ConclusionThe Way to Rainy Mountain is a profound exploration of the Kiowa people’s history, spirituality, and culture. Through the intertwining of historical, mythic, and personal voices, N. Scott Momaday takes readers on a captivating journey to Rainy Mountain, revealing the intricate tapestry of the Kiowa heritage. This book serves as a testament to the importance of preserving and celebrating indigenous cultures for future generations.。
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tradition and other aspects of
Indian culture.
Momaday’s life
1934-- born in Lamton, Kiowa county, southwestern Oklahoma. His father, a well known artist/painter, was a Kiowa and was deeply committed to his Kiowa heritage. According to Momaday, his father was “a great storyteller and he knew many stories from the Kiowa oral tradition“. His mother , a well known painter and writer, was one-eighth Cherokee and seven-eighths Euro-
Warlike
War was their sacred business and they loved wars by nature. They were famous warriors. Their long distance raids (entrance侵入) could go all the way down into Mexico and way up almost to Canada.
Look at the colorful blue and red beadwork above the baby's head and on the brown leather parts. This is like a backpack. Indian mothers would carry the baby in the papoose around with them on their backs.
Momaday’s life
1963– 1969 worked as an assistant and later associate professor of English at the University of California, Santa Barbara. There he taught American Indian studies and was very much concerned with the Indian oral tradition
In addition to be a teacher, Momaday is also a writer, artist and storyteller. As a distinguished painter, he explores traditional Indian motifs on canvas.
The importance of Buffalos to the
Kiowas
Momaday’s life
His achievements in literature and his major works
Momaday is considered one of the foremost Native American writers and he is the first American Indian writer to receive a Pulitzer Prize for literature. 1962 an Academy of American Poets prize for his poem “The Bear” . 1969 the Pulitzer Prize for his novel House Made of Dawn (1968)
Elk teeth and skin was believed to be powerful love magic. A woman wearing elk skin and teeth was irresistible to men.
The Kiowa are famous for their beadwork. They would bead all kinds of things.
Lesson 9
The Way to Rainy Mountain
As a writer, teacher, artist and
About
the
author
storyteller, Momaday has devoted much of his life to safeguarding oral
The Sun Dance ritual
the most spectacular and important religious ceremony of the Kiowas and other Plains Indians. It was considered to be very festive and sacred.
The Sun Dance Religion– worship of the sun
Tai-me: the sacred Sun Dance doll
A human figure of no more than two feet in length, dressed in a ceremonial costume of feathers, skins, beads and pendants(垂饰)
N. Scott Momaday's parents, Alfred and Natachee, about the time of their marriage in 1933.
Momaday’s life
1936—1946 lived with his parents in several different southwestern communities where he was in close contact with Native American as well as Hispanic and Anglo children and thus became familiar with different cultures, especially Plains Indian cultures.
Ordinarily held once a year at the time of the Summer Solstice when the sun is at its strongest.
the Kiowa Sun Dance celebration last ten days, with six "getting ready' or preparation/fasting days, followed by four dancing days.
They organized themselves by age. This is called age grade social organization. The boys and young men's organizations were the mthe women did the gathering.
Beaded Kiowa moccasins (A soft leather slipper
traditionally worn by Native Americans.)
A beaded horse halter(缰 绳, （马）笼头)
Kiowa baby in a papoose (背婴儿的袋 子)
Also Referred to as Medicine tree (the most powerful medicine in the tribe)
Only exhibited and viewed at the time of the annual Sun Dance ritual
Believed by the Kiowas to have magical power
1952 —1963 attended the University of New Mexico, majoring in political science with minors (副修科目)in English and speech. Then he went to study law at the University of Virginia for some time. He graduated in 1958 with a B.A. in political science. Between 1959 and 1963 he did his doctoral studies in English at Stanford.
About the Kiowas
The people
A Nomadic tribe
The Kiowa lived in and around the Texas panhandle. This includes western Oklahoma and northeast New Mexico. They were nomadic buffalo hunters. They were the finest horsemen in the world.
The dress
Here is a nice example of Kiowa dress. This lady is wearing an elk 麋 鹿 tooth blouse. The elk teeth are sewn onto the blouse. The blouse is probably made of elk skin.
His major works include: House Made of Dawn (1968), The Way to Rainy Mountain (1969), The Names: A memoir(1976), and a collection of prose and poetry In The Presence of the Sun(1992).