Mythology of the Navaho Game Stick-Dice

Aberle, David F.

doi:10.2307/535252

Cited by 3 publications

(18 citation statements)

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“…Having laid out something of the music of this poem and the seduction of ideophony, I now want to add some context (myth, in Friedrich's terms) about the stick game and suggest how this context might inform the resonances in this poem. David Aberle (1942) has discussed the stick game and its associated mythology at length. Here is how Aberle (1942: 144) describes the game:…”

Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

“…The sticks are bounced on the center rock and fall to the ground. Aberle (1942) Aberle then goes on to make a number of important points. First, as is often the case with Navajos, Aberle documents a number of origin stories for the stick game.…”

Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

“…The majority of these myths were recorded after this event.) Aberle (1942) Other reasons were also given:…”

Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

“…The more you know, the greater the danger, but if you know all about it, you have a song to 'correct the danger'. Aberle (1942) Taking such comments seriously, in what follows I merely want to note a certain resonance between the forms in Jim's poem, the ways they were variously translated, and some features of the stick game. I leave it up to others to comment on the "meaning" of this poem.…”

Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

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“So it's got three meanings dil dil:” Seductive ideophony and the sounds of Navajo poetry

Webster

2017

Can. J. Linguist.

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This article engages questions about translation, phonological iconicity, and seductive ideophony. I begin by discussing the work of Paul Friedrich as it relates to questions of linguistic relativity and poetics and the qualities of music and myth that constitute poetry. I then present a poem written in Navajo by Rex Lee Jim and four translations of the poem. Three are from Navajo consultants and one of those translations will be, from a certain perspective, rather surprising. Namely, why does one consultant translate this poem as if it is composed of ideophones? The fourth translation is mine. I then work through the morphology of the poem in Navajo, saying something more about the translators and the process of translation. I then provide a transcript of a conversation I had with Blackhorse Mitchell about this poem. I use this to take up questions of phonological iconicity (punning) and the seductive quality of ideophony (the pole of music). I also place this poem within a context of the stick game in Navajo philosophy (the pole of myth). This leads, in the conclusion, to reflections about linguistic relativity, misunderstandings, sound, and poetics.

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Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

“…The majority of these myths were recorded after this event.) Aberle (1942) Other reasons were also given:…”

Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

Section: Stick Dice Resonances: Blood Lightning and Thundermentioning

confidence: 99%

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“So it's got three meanings dil dil:” Seductive ideophony and the sounds of Navajo poetry

Webster

2017

Can. J. Linguist.

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“…16 Such as is described by the FranciscanFathers, 1910, p. 481. See alsoAberle, 1942, p. 144. " Franciscan Fathers, 1910…”

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A Chapter in Navaho-Pueblo Relations

Keur¹

1944

Am. antiq.

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In an effort to expand the known range of early Navaho history, an area in north-central New Mexico was chosen for survey and excavation in the summer of 1940. This territory lies just south of the Colorado line, between 107° and 108° longitude, and between 36° and 37° latitude, in the northwestern part of Rio Arriba County, in the upper San Juan drainage. Reconnaissance extended over the country within a radius of from ten to fifteen miles from Gobernador. The area is about thirty-five miles east of the town of Aztec and includes the canyons of Compaftero, San Rafael, Mufioz, Gobernador, Frances, La Jara and Pueblito.Sites from this region had been noted as early as 1912 by Kidder and Morris, who point out their seemingly Pueblo-Navaho nature. Father Berard and Van Valkenburgh report hogan remains on the slopes of Gobernador Knob, sacred in Navaho mythology, and Mera obtained pinyon specimens for dating from several small pueblo-like structures in this region.

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DeBoer

2001

Journal of Archaeological Method and Theory

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Mythology of the Navaho Game Stick-Dice

Cited by 3 publications

References 0 publications

“So it's got three meanings dil dil:” Seductive ideophony and the sounds of Navajo poetry

“So it's got three meanings dil dil:” Seductive ideophony and the sounds of Navajo poetry

A Chapter in Navaho-Pueblo Relations

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