Almost every culture in the world possesses a collection of stories, legends and myths which in some way or another represent aspects of that culture. Often, much of a culture's world view can be seen in the stories and legends that abound in it, as some qualities, traits or actions will be celebrated in stories in hopes of their continued emulation, and others will be scorned, ignored or downplayed to reflect the prevailing view in the particular culture. Despite cultural differences, one of the most interesting commonalities among myths and legends across cultures is the ‘archetype' of the trickster figure, which always seems to be at the forefront of conflict and change in any given situation
[...] In a broader sense, this example further illustrates the idea that change and conflict are woven into the fabric of the trickster's identity on many levels including the micro level, the macro level, the internal, the external, the literal and symbolic- all of which contribute to our greater understanding of the Trickster as a whole and the function that Tricksters play in the abstract ideas and values inherent in cultures. When taken into account by themselves, the ideas of change and conflict represent only a piece of the symbolism inherent in a Trickster figure. [...]
[...] 38-39 [viii] Howell, Benita, Native American Trickster Mythology from the North West Coast, University of Kentucky, Microform pg Welsch, Roger, Omaha Tribal Myths and Trickster Tales, Sage Books, Chicago pg Welsch, Roger, Omaha Tribal Myths and Trickster Tales, Sage Books, Chicago pg Thompson, Stith, Tales of the North American Indians, Indiana University Press, Bloomington Pg.73-75. [xii] Website: http://www.google.ca/search?q=cache:707WzEsRUREC:www.fountainstreet.org/lite rature/Sermons-Printed/s102900bode.pdf+role+of+trickster&hl=en&ie=UTF-8 [xiii] Welsch, Roger, Omaha Tribal Myths and Trickster Tales, Sage Books, Chicago pg [xiv] Ferguson, Diana, Native American Myths Collins & Brown Ltd., London, UK pg Ferguson, Diana, Native American Myths Collins & Brown Ltd., London, UK pg. [...]
[...] The aim of this paper is to highlight this idea by presenting a selection of trickster examples from various indigenous groups from North America and connecting them through the commonality they share in terms of the particular functions they serve and what they may represent as highlighted above. Conflict is a universal phenomenon. It is a force at work in all relationships and cultures that needs to be addressed. However, this is not always easy, as it is elusive in nature in that it is hard to define and predict how and when conflict will occur, and whether or not it can be resolved. [...]
[...] This is simply to say that the trickster effects changes within the world around him, and is often credited with the creation of much of the physical world.[xiv] One such example of a trickster creating change and being associated with the concept itself is found in the Tlingit story of how Raven brought daylight into the world: “Raven is a liar and raven is a thief and raven is a lazy, greedy, good for nothing cheat. Raven was here before the beginning. [...]
[...] All in all, it appears clear that the concept of the trickster goes part and parcel with the concept of conflict. One example of the trickster's attachment to the concept of conflict is found in the following Nez Perce story about Coyote and Porcupine: “Once Porcupine was going along the river bank looking for food. Soon he saw some fine, fat buffalo, ten of them, just across the river. Then Porcupine wanted to get across the river, but could not. [...]
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