Contemporary Native American Cultural Issues by Champagne Duane

Author:Champagne, Duane. [Champagne, Duane.]
Language: eng
Format: epub
Published: 0101-01-01T00:00:00+00:00

Page 165

ships evoked by these songs to sound analysis, and ultimately ignores how KiowaApache people experience their songs.

23. See, e.g., Charlotte Frisbie, "Vocables in Navajo Ceremonial Music," Ethnomusicology 24:3) (1980): 34792.

24. Doyebi, 6 August 1991; Billy Evans Horse, taped conversation with author, Carnegie, Oklahoma, 10 July 1990; and Ralph Kotay, taped conversation with author, Apache, Oklahoma, 15 July 1992.

25. Several authors have addressed the relationship between language and nonlinguistic components of communication. See, e.g., Dell Hymes, Foundations in Sociolinguistics: An Ethnographic Approach (Philadelphia: University of Pennsylvania Press, 1974). Hymes argues that in any given communicative event, language is only one component of a larger system of communication grounded in the context of community and event. "Songs without words" force us to consider this larger system of communication. Hymes identifies the participants, channels, codes, context, forms, attitudes, and the event itself as communicative components simultaneously present at any given event. Understanding their relationships, their capacity and state, and their activity within the entire system, Hymes argues, brings one closer to understanding how communication achieves meaning.

26. An exception may be Boyd's Kiowa Voices.

27. Carter, et al., 6 September 1994.

28. Horse, 11 June 1991.

29. Carter, et al., 6 September 1994; and Horse, 11 June 1991. Cf. Meadows, "Remaining Veterans," 58223.

30. Cf. Meadows, "Remaining Veterans,"15153.

31. Cf. Kenneth Goldstein, "On the Application of the Concepts of Active and Inactive Traditions to the Study of Repertory," Journal of American Folklore 84:627 (1971).

32. Horse, 11 July 1991.

33. Horse, 11 July 1991. See also Ellis, "A Gathering of Life Itself"; and Lassiter, "'They Left Us These Songs"' for a fuller treatise of this revival as founded on song.

34. See Lassiter, "Towards Understanding the Power of Kiowa Song," 188224, for a much more extensive discussion of the Gourd Dance's organizational development in the 1970s, 1980s, and 1990s.

35. Kiowa TaiPiah Society, "Annual Celebration: July 1, 2, 3, 4, 1990." Photocopy in author's possession.

36. See Howard, "The Plains Gourd Dance as a Revitalization Movement," 255ff.; and Ellis, "Truly Dancing Their Own Way," 25ff.

37. Carter, et al., 6 September 1994; and Ralph Kotay, personal communication with author, Apache, Oklahoma, 22 February 1995.

38. KTNN, taped copy of live coverage of "Navajo Nation Inaugural Ceremony Powwow" radio broadcast, AM 660, Window Rock, Arizona, 15 January 1991.

39. M. A. Anquoe, "Now You Know," Kiowa Indian News, vol. 25, no. 1, 3.

40. For a fuller discussion of the knowledge surrounding Gourd Dance songs, including "Charlie Brown," see Lassiter, "Towards Understanding the Power of Kiowa Song," 210ff.

41. Carter, et al., 6 September 1994.

42. I borrow the view of ritual as "the intersection of multiple coexisting social processes" from Renato Rosaldo, Culture and Truth: The Remaking of Social Analysis (Boston: Beacon Press, 1989), Iff.

43. Kotay, 15July 1992.

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