Ross, Gayle. Murv Jacob. (Ill.) 1996. THE LEGEND OF THE WINDIGO. New York: Dial Books. ISBN 978-0-803718982PLOT SUMMARY
THE LEGEND OF THE WINDIGO is based on a combination of different Native American Tribes’ stories. In this tale, a village is plagued by a fearsome monster, the Windigo. This creature can change its form at will, sometimes being as tall as the tallest tree. Worst of all, it hypnotizes humans with its cave-like eyes and finally eats them. After losing some of its members to the Windigo, the village must decide what to do. Should they stay in the village where their ancestors slept or should they flee to safety? The people discover the answer to this difficult question from an unexpected source.
CRITICAL ANALYSIS (INCLUDING CULTURAL MARKERS)
This story offers many cultural markers. Both the text and illustrations support the conveyance of Native North American cultures. Author Gayle Ross, a Cherokee, uses her experience as a storyteller to blend parts from different tribes’ stories—including Tlingit and Cree—into an entertaining and culturally sensitive tale.
This tale depicts a people who live in the north woodlands. This generic location does more to indicate the forest-dwelling nature of the Windigo rather than to indicate a specific tribe. Ross states this story is based on several stories told by different tribes, but “this version is essentially my own creation” (Ross, unpaginated). The community comes together “in a great council” to decide what they are to do about the Windigo. Finally, they decide the elders would pray and fast in hopes they would be shown the solution to their problem. The entire village helps to build the sweat lodge—men, women, and children all have a part to play. The communal nature of the story’s tribe is typical of many Native American cultures.
Another commonality among some American Indian tribes is the global use of the term grandparents. When a boy tending a fire notes a stone has split, he calls the elders Grandparents. They reply, “they do that sometimes, Grandson.” The elders of a community are referred to as the grandparents of the entire tribe. In turn, though there may be no blood ties between them, the elders refer to the children as grandchildren.
Murv Jacob’s illustrations continue to provide general cultural information, taking care not to upset Ross’ attempt to generalize the story’s background. In most of the pictures, the men are seen wearing buckskin pants and shirts and the women buckskin dresses. There is some variation in the hairstyles among the villagers. Some men are shown with feathers and some women with their hair up. As with any community, variation in dress and hairstyles is to be expected. Such variation feeds the intentional lack of tribe specificity.
As can be noted in the illustrations and is reiterated in the Author’s Note, Jacob takes special care in the depiction of the sweat lodge. “Many traditional peoples are very protective of their own rituals” (Ross, unpaginated). Thus, this religious ceremony is protected through the use of general descriptions and paintings. Divulgence of the materials used to build the lodge and what goes on inside the lodge are deftly avoided.
While THE LEGEND OF THE WINDIGO is called “A Tale from Native North America,” the author concedes there is no such thing as a Native American Story. Indeed, the Author’s Note is a critical source of information when sharing this story. It not only provides background information about the story, it lays a foundation for readers seeking authentic stories about American Indian tribes. Despite the fact that the story’s authenticity and accuracy would be suspect without the benefit of the Author’s Note, THE LEGEND OF THE WINDIGO is, in and of itself, an entertaining tale.
REVIEW EXCERPTS
“The acrylic paintings match the text's description of the fearsome Windigo and also aptly capture the story's humorous conclusion. The lengthy author's note at the back provides a wealth of information.” (Horn Book)
“The fast pace and polish of the story make it a good choice for reading aloud…. Ross cites sources with a detailed note on story development and an explanation of sweat lodge ceremonies.” (Booklist)
Reviews obtained from Follett Library Resources and accessed at:
http://www.flr.follett.com/search?SID=c211074453f514ff63ced2a0fe154f24
CONNECTIONS
Other Cherokee-related stories for readers in grades K-6:
Ross, Gayle, and Murv Jacob. (Ill.) 1994. How Rabbit tricked Otter and other Cherokee trickster stories. New York: HarperCollins Publishers ISBN 978-0-0602-1285-8
Sneve, Virginia Driving Hawk. 1996. The Cherokees. New York: Holiday House. ISBN 978-0-8234-1214-3
Bruchac, Joseph, and Teresa Flavin. (Ill.) 2000. Pushing up the sky : seven native American plays for children. New York: Dial Books. ISBN 978-0-8037-2168-5Max, Jill, and Robert Annesley. (Ill.) 1997. Spider spins a story: fourteen legends from Native America. Flagstaff, AZ: Rising Moon. ISBN 978-0-8735-8611-5
THE LEGEND OF THE WINDIGO is based on a combination of different Native American Tribes’ stories. In this tale, a village is plagued by a fearsome monster, the Windigo. This creature can change its form at will, sometimes being as tall as the tallest tree. Worst of all, it hypnotizes humans with its cave-like eyes and finally eats them. After losing some of its members to the Windigo, the village must decide what to do. Should they stay in the village where their ancestors slept or should they flee to safety? The people discover the answer to this difficult question from an unexpected source.
CRITICAL ANALYSIS (INCLUDING CULTURAL MARKERS)
This story offers many cultural markers. Both the text and illustrations support the conveyance of Native North American cultures. Author Gayle Ross, a Cherokee, uses her experience as a storyteller to blend parts from different tribes’ stories—including Tlingit and Cree—into an entertaining and culturally sensitive tale.
This tale depicts a people who live in the north woodlands. This generic location does more to indicate the forest-dwelling nature of the Windigo rather than to indicate a specific tribe. Ross states this story is based on several stories told by different tribes, but “this version is essentially my own creation” (Ross, unpaginated). The community comes together “in a great council” to decide what they are to do about the Windigo. Finally, they decide the elders would pray and fast in hopes they would be shown the solution to their problem. The entire village helps to build the sweat lodge—men, women, and children all have a part to play. The communal nature of the story’s tribe is typical of many Native American cultures.
Another commonality among some American Indian tribes is the global use of the term grandparents. When a boy tending a fire notes a stone has split, he calls the elders Grandparents. They reply, “they do that sometimes, Grandson.” The elders of a community are referred to as the grandparents of the entire tribe. In turn, though there may be no blood ties between them, the elders refer to the children as grandchildren.
Murv Jacob’s illustrations continue to provide general cultural information, taking care not to upset Ross’ attempt to generalize the story’s background. In most of the pictures, the men are seen wearing buckskin pants and shirts and the women buckskin dresses. There is some variation in the hairstyles among the villagers. Some men are shown with feathers and some women with their hair up. As with any community, variation in dress and hairstyles is to be expected. Such variation feeds the intentional lack of tribe specificity.
As can be noted in the illustrations and is reiterated in the Author’s Note, Jacob takes special care in the depiction of the sweat lodge. “Many traditional peoples are very protective of their own rituals” (Ross, unpaginated). Thus, this religious ceremony is protected through the use of general descriptions and paintings. Divulgence of the materials used to build the lodge and what goes on inside the lodge are deftly avoided.
While THE LEGEND OF THE WINDIGO is called “A Tale from Native North America,” the author concedes there is no such thing as a Native American Story. Indeed, the Author’s Note is a critical source of information when sharing this story. It not only provides background information about the story, it lays a foundation for readers seeking authentic stories about American Indian tribes. Despite the fact that the story’s authenticity and accuracy would be suspect without the benefit of the Author’s Note, THE LEGEND OF THE WINDIGO is, in and of itself, an entertaining tale.
REVIEW EXCERPTS
“The acrylic paintings match the text's description of the fearsome Windigo and also aptly capture the story's humorous conclusion. The lengthy author's note at the back provides a wealth of information.” (Horn Book)
“The fast pace and polish of the story make it a good choice for reading aloud…. Ross cites sources with a detailed note on story development and an explanation of sweat lodge ceremonies.” (Booklist)
Reviews obtained from Follett Library Resources and accessed at:
http://www.flr.follett.com/search?SID=c211074453f514ff63ced2a0fe154f24
CONNECTIONS
Other Cherokee-related stories for readers in grades K-6:
Ross, Gayle, and Murv Jacob. (Ill.) 1994. How Rabbit tricked Otter and other Cherokee trickster stories. New York: HarperCollins Publishers ISBN 978-0-0602-1285-8
Sneve, Virginia Driving Hawk. 1996. The Cherokees. New York: Holiday House. ISBN 978-0-8234-1214-3
Bruchac, Joseph, and Teresa Flavin. (Ill.) 2000. Pushing up the sky : seven native American plays for children. New York: Dial Books. ISBN 978-0-8037-2168-5Max, Jill, and Robert Annesley. (Ill.) 1997. Spider spins a story: fourteen legends from Native America. Flagstaff, AZ: Rising Moon. ISBN 978-0-8735-8611-5
No comments:
Post a Comment