Citation

Scott A. Am. Indian Alsk. Native Ment. Health Res. 1990; 3(3): 37-58.

Affiliation

Department of English, Union College, Schenectady, NY 12308.

Copyright

(Copyright © 1990, National Center for American Indian and Alaska Native Mental Health Research)

DOI

unavailable

PMID

2096944

Abstract

Oral-traditional stories detail their heroes' growth through a narrative pattern of exile and return that places the heroes in situations repeatedly challenging their strength and resolve. Through the motif of the quest, medieval and American Indian tales alike reaffirm general psychological truths that bear upon our understanding of human nature. Stories about heroes are stories about us: about our desires to grow up, to defeat death, to prove ourselves in difficult situations, and to achieve recognition or admiration among our peers (Becker, 1973, p. 4). In this way, medieval and American Indian tales are about self-actualization. They maintain that "one has within oneself proclivity toward growth and unity of personality ... and an automatic thrust toward expression" of these qualities (Yalom, 1980, p. 9). All forms of literature, however, reflect ideas peculiar to their cultures. The ways in which these basic human truths are represented in medieval and American Indian tales suggest the differing religious or social concerns that have informed these truths and have given them shape. To a large degree, the medieval knight's view of "self" and "other" encompasses the view that Western humanity has had (and continues to have) of itself. This is a view conditioned upon the superiority of the "self" as measured against the inferiority of the "other," reinforced through existing social (hierarchial) and religious (Judeo-Christian) codes of behavior. Such codes are not only inadequate to the task of interpreting American Indian perceptions of "self" and "other," they are inimical to the ethical foundation underlying them. Scott Momaday remarks that "you cannot understand how the Indian thinks of himself in relation to the world around him unless you understand his conception of what is appropriate; particularly what is morally appropriate within the context of that relationship" (Basso, 1984, p. 46). For the American Indian hero, self-actualization is self-transcendence. By "becoming a part of something greater" than himself, the American Indian hero sustains a moral vision that not only reveals his "latent nobility" but also protects, even strengthens, the relational fabric of his community. By reading these and other American Indian tales, Western healers may become more sensitive to the moral conflicts uniquely experienced by American Indians and to the needs of others who desire to revise or strengthen their own moral structures by including ideas of relatedness and relationship.

Language: en