Tag: 24. Family Dynamics

Complex relationships within families, like sibling rivalry or parental challenges

Reindeer-Born

A young herdsman discovers a mysterious infant, Reindeer-Born, born from a reindeer-doe. The child grows rapidly but secretly devours the herd. When accused, the family dismisses the young man’s warnings. Fleeing in fear, he encounters a cannibalistic woman. She reforms her ways to marry him, but he remains homesick, longing for his family, despite the new life he builds.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Conflict with Nature: The herdsman’s struggle against the mysterious forces threatening his reindeer herd represents a direct conflict with natural elements.

Family Dynamics: The tension between the herdsman and his family, especially their dismissal of his warnings, underscores complex familial relationships.

Loss and Renewal: The destruction of the herd and the herdsman’s subsequent journey leading to a new life with the reformed woman illustrate cycles of loss and new beginnings.

► From the same Region or People

Learn more about the Chukchee people

Told by Mary Alin, a Russianized Chuvantzy woman, in the village of Markova on the Anadyr River, December, 1905.

There lived a man who had one son. This son was all the time with the reindeer-herd. One time he came to the herd and saw that one reindeer had an abscess on her ear. The night passed. The next morning he went to his father and said, “O father! a doe of ours has a very strange abscess on her ear. It is better that we kill her.” The father said, “How foolishly you talk! Let her be!” The next evening he saw that the reindeer was lying on the ground. The third evening he came, he heard a small infant crying. It was Reindeer-Born. He sped home. “O father! I told you we had better kill her. Now a little infant is crying there, Reindeer-Born.” The father scolded him: “Go and bring it here!” The infant was so heavy, he was hardly able to carry it home. “Now you may nurse it, if you want to.” In three days the infant walked and grew to be a boy. On the fourth day the boy wanted to go to the reindeer-herd. The young man did not want to take him. Then the father blamed him. “You must take him for an assistant herdsman.”

► Continue reading…

He took him along when going to the herd. Then the boy said, “You watch the herd on this side, and I will watch it on that side.” As soon as evening came, the boy said, “Oh, let my mouth open!” and his mouth opened; “O reindeer! enter my mouth,” and the reindeer entered his mouth. The next morning several reindeer were missing. The brother asked, “What has happened to those reindeer?” The boy said, “Wolves have attacked them and driven them away.” — “Then why are no traces of wolves to be seen on the snow?”

They came home. The young man said again, “Let us kill him! He will destroy the whole herd.” The father blamed him. “It is because you are a bad herdsman, that the wolves come and destroy our reindeer.” They went again toward the herd. The boy said, “Let me watch on this end, and you on that!” As soon as evening came, the boy said, “Oh, you, my mouth, open!” and the mouth opened; “Oh, you, reindeer, enter my mouth!” and they entered.

The next morning the young man asked again, “What has happened to those reindeer?” The boy said, as before, “The wolves came and drove them away.” — “Then why are no wolves’ tracks to be seen on the snow? I think that you ate them yourself.” They came home. The young man said to his parents, “I told you before that he destroys the herd. Now I shall leave you and go away. Otherwise he will eat me also.” He ran away, and kept running throughout the night. In the morning he walked on more slowly. After a while he saw a house. Near that house, upon the supports, carcasses of men were hanging, fastened there by the hair. A woman came out and called with great joy, “Oh, oh! a man, a guest!” She sprang to the support and drew down one human carcass. “What are you going to do with it?” — “I am going to cook it for you.” — “Oh, horrors! we do not eat food like that!” She bounced off, and in a few moments brought to the house a large reindeer-herd. She slaughtered one reindeer, which was very fat. Then she took the carcass into the house. “Take care!” said the man, “do not cook this clean food in that kettle of yours!” She threw the kettle away, and took another one, which was quite new. Then he ate. Night came: they were going to sleep. The woman said, “I wish you would marry me!” He answered, “When you cease to feed on things like these, then I will marry you.” — “All right!” said the woman, “marry me, and I will eat and drink as you may order.” So he married her and copulated with her. Every day she would go out. The next morning, when she left, he began to cry bitterly. In the evening she asked, “What is the reason that you cried so bitterly after I left?” — “The stunted willow whipped me,” said the young man. Oh, the woman sprang out of the house, and beat at the bushes with an iron pan-shovel. “How dared you to whip my husband?” — “We did nothing,” said the bushes. He cried when thinking of his father and mother.

[The tale was left unfinished. The narrator knew no more.]

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Sea-Jumper

A Chukchi youth, scorned and beaten by his father, embarks on a perilous journey across tundra and sea, guided by his father’s mystical advice. He survives trials of starvation, encounters magical reindeer, and marries a human girl after rejecting a rival Raven maiden. Discovering his wife’s she-wolf nature, he initially abandons her but later reconciles, embracing her duality, and they return to his homeland.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Hero’s Journey: The protagonist undergoes a transformative adventure, facing challenges that lead to personal growth.

Transformation: The narrative explores both physical and emotional changes, especially in the protagonist’s relationship with his wife, who possesses a dual nature.

Family Dynamics: The story delves into complex relationships within the family, including the initial conflict with his father and the eventual reconciliation with his wife.

► From the same Region or People

Learn more about the Chukchee people

Told by Theodosia, a Russianized Yukaghir Woman, in the village of “Two Brooks” on the Large Anui, 1905.

There were an old man and an old woman. They had two sons. The elder son wanted to sharpen his knife. In doing this he broke the whetstone. Then his father was angered, and beat him with a spear-shaft so long and violently, that the spear-shaft became all broken. The son cried, and then made a bow and a blunt arrow for his younger brother. He finished them and gave them to his brother, and then said, “When you yearn for me, shoot this arrow from the bow.” He went away, and was seen no more. In due time, evening came. Then the young boy began to cry. His father asked, “Why are you crying?” He said, “I am yearning for my elder brother. My elder brother said, ‘I am going far away. I shall never come back to you.’” The old man said to his wife, “Bring me my boots!” She gave him his boots. He put them on and went in pursuit of his son. The young man, however, was far ahead. He passed through the woods, and came to the open tundra, being still ahead.

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The old man climbed the last larch-tree on the forest-border, and then saw on the horizon a small streamlet of breath. This was the breath of his son. Then he called at the top of his voice, “Oh, my son, come back, come back! If you do not want to come back, then at least stop for a while and listen to my words!” The son stopped and listened. The old man continued, “You will go across the tundra and come to the sea. Then you will go across the sea. The ice will break around you. Then you will jump from one ice-floe to another. Thus jumping, you will reach the other shore. Your strength will be wholly exhausted. The last ice-floe will emerge from the black waters. You must try somehow to jump to this ice-floe. Then you must say, ‘O ice-floe! carry me on to the land!’ You will come to firm ground safe and sound. Then walk up-shore; and whatever you meet up your way, even if it is a snow-bunting (Passorina nivalis), you must kill. It will serve you as food. Or if it be a white wagtail (Motacilla alba), you must kill it too. It will serve you as food. Also you must not be afraid if the reindeer on the shore should speak in the manner of men.”

The young man listened to all these words, then continued on his way. He came to the sea, and went across. The ice began to break around him. He jumped from one ice-floe to another, and at last he was quite exhausted. Then from the black waters appeared the last ice-floe. He jumped on to it. This ice-floe drifted nearer and nearer the shore. At last it reached dry land. He came to the land and made a fire. Over this fire be hung his wet clothes to dry a little. He was lying by this fire, when all at once a snow-bunting fluttered by. He grasped his bow and killed the snow-bunting. Then he plucked it, and put it on a wooden spit over the fire to roast. When it was quite done, he saw that only a little dried skin was left on the spit. He threw it away, and said, “What else could I expect from a roasted bunting?” Then the words of his father came to his mind. He picked it up and tried to eat of it; and, lo! there was on the spit a brisket of a wild sheep, so fat that it trembled all over. He ate bountifully and lay down to rest. Then a wagtail passed by. He caught up his bow and killed the wagtail. He plucked it and put it on the spit over the fire to roast. Meanwhile he slept. When he awoke again, he saw on the spit only a little dried skin. He threw it away, and said again, “What else could I expect from a mere wagtail? It is not a thing for eating.” Then the words of his father came to his mind, and he tried to eat of it. And a heavy tenderloin of a wild sheep was on the spit, all trembling with fat.

He rested himself, and dried his clothes. Then he continued on his way. After a while he heard human voices talking. It was as if some girls were talking among themselves. One said, “O sister! where did you leave your scraping-board?” The other answered, “I left it on this mountain-ridge.” Then she asked, in her turn, “And where did you leave your work-bag?” — “I left it under yonder rock.” He crouched down and waited for the speakers; but it was a herd of wild reindeer-does. He picked out for himself a good fat doe, and shot an arrow toward her. Oh, she jumped up! “It pains me in the left side! Oh, it pains me in the left side!” He shot again, and killed the doe; then he skinned it, and the fattest meat he selected and hung in the sun to dry a little. Thus he prepared a good load of dried meat, just as much as he could carry. He took it on his shoulders and continued his walk. In due time his bag grew less heavy. When most of it had been consumed, he again heard people talking. These were men’s voices. One said, “O brother! where did you leave your bow?” — “I left it there, beyond this hill” — “And where did you leave your quiver?” — “I left it there, down in the valley.” He crouched down, watching the speakers, and it was a herd of reindeer-bucks. He picked out a fat buck and shot at him. Oh, he jumped up! “It pains me in the left side, it pains me in the left side!” He shot once more and killed the buck. Then he skinned it, and the best meat he dried in the sun. He made a good load for himself, and went on farther all along the seacoast.

At last he came to a river. He found no means of crossing the river; so he walked up the river, looking for a place to wade across. After a while he saw on the river-bank a boat made of planks, and a canoe made of a hollowed tree-trunk. These belonged to two girls who were picking berries. One was the daughter of a man, and the other the daughter of a Raven, who both lived in the same village. The boat of the human girl was full of clean berries. The canoe of the Raven girl contained berries mixed with leaves and boughs. He ate largely of the clean berries from the boat. Then he put his whole load of meat into this boat. In the canoe of the Raven girl he put only a little meat and a few pieces of fat. The Raven girl saw it from the top of a tree. She said, “O sister! The Sea-Jumper has come! Which of us two is he going to take for his wife? Let us go home immediately!” They ran toward their boats. The Raven girl said, “O sister! have you found anything in your boat?” — “Nothing at all,” said the human girl. “Then he is going to marry me,” said the Raven girl, “because he put some meat and some fat into my canoe.” They paddled home. The other one followed along the shore. After some time he saw houses on his side of the river. The Sea-Jumper saw the house of a man, and entered it. The man had three sons and one daughter. The daughter took a white skin and spread it near herself, and told the suitor to take his place upon it. The Raven girl came too, and took a seat upon this white skin, close to the man. Then they pushed her out. “Begone from here, you diarrhoea incarnate! You will make this whole house of ours dirty.” The Raven girl went away. He married the human girl, and they lived together.

Then the Raven began to think in what way he could best avenge the wrong of his daughter. So he said to the man’s son-in-law, “Come, let us go hunt moulting birds!” The other one said, “How can I go? I have no canoe.” His father-in-law said, “Here is a canoe! Take it, and go with him! He wants to have a hunting-match with you.” They went after the birds. Wherever they found a flock of geese, the man’s son-in-law would kill the largest, the most nimble adult geese. The Raven killed only goslings, and even ducklings. The man’s son-in-law soon filled his whole canoe with geese; the Raven had but a few. Then they went home. The Sea-Jumper came home first, and they carried all the geese into the house. The Raven came after a while. His house-mates started to carry his few goslings into their house. They carried them there, and then took them back to the canoe, so that they might carry them again. In this manner they were occupied until late into the night. This was a device of the Raven girl. The human people plucked their birds and threw the feathers out of the house. In the night-time the Raven girl and her mother gathered all the feathers and carried them to their own house.

In the morning the Raven boasted, “Oh, the man’s son-in-law is a mere good for nothing! See how many birds I have brought! There are the feathers near my house. And he hardly had enough to feed upon during the hunt. Such a good-for-nothing I should not take for a son-in-law.” The man, his neighbor, said nothing, because he knew the truth. Then he said to his son-in-law, “You have your own father and mother. It is time you were off to your own country.” — “All right!” said the young man. “In the morning I will prepare for the journey.” He awoke in the morning and heard a noise near the house, like the sound of a storm. He went out and saw a reindeer-herd, quite numerous. The father-in-law gave these reindeer to him and to his wife to travel with on their journey home.

They went away. He went far ahead, as was his wont, and said to the woman, “You go with the herd to such and such a rock. There you may stay this night.” She reached the rock indicated, scraped the snow, and erected her tent. Then she saw that she had no fire. She threw herself upon the ground, turned into a she-wolf, and ran home to fetch a fire-brand. He came home, and saw that she had the meat all cooked. Then he began to ask himself, “How is that? I have the strike-a-light with me. Where could she have gotten fire?” The night passed. The husband said nothing. The next morning they started again on their journey. After a long stretch, when it was past noon, he said, “You must reach yonder rock. There you may stay for the night.” She came to the rock, scraped the snow, and erected her tent. Then she saw that she had no fire, because her husband took the strike-a-light along with hill. She threw herself upon the ground, turned into a she-wolf, and ran home to fetch the fire. When her husband came home, the meat was already cooked. Then her husband felt annoyed, and asked himself, “Where may she get fire? Perhaps somebody comes here!” The next morning he said, “Now we are coming to the sea. You must go for a while across the sea. Then you may stop for a night.” He went ahead of her, hid himself on the way, and watched her coming. She came to that place, scraped the snow, and erected her tent. Then, as before, she turned into a she-wolf and ran home to fetch the fire. She caught a fire-brand and started back. “Oh,” said the man, “I do not want her! In course of time she will kill me.” So he drew an arrow and shot at her. She dropped the fire-brand and hurried away. She refused to go on with him, and returned to her parents; and all the reindeer followed her. He walked onward, and at last came to his country. His father said, “Where is your wife?” The son replied, “I was afraid she would eat me in course of time, so I tried to kill her, and she fled home, and all the reindeer followed her.” His father said, “You must go back! Your mother was like that; but when I brought her here, all this vanished quite soon. I brought your mother from that very country.”

So the Sea-Jumper went back. He came to the house of that man, and took a place near his bride; but she jumped up and ran away. She said, “What are you coming for? You wanted to kill me.” Then her brother, the eldest one, said, “Never mind! It was all my doing. I wanted to see you again. Therefore I influenced him so, that he wanted to kill you. I wanted you to come back once more. Otherwise I should not have seen you any more.” This brother was a great shaman. Then she relented, and allowed him to come near. They passed one night there, and then went away. From this time on, whatever she might do, he would not care. Let her turn into a she-wolf and fetch fire, he would not watch her. They came to his father, and lived there.

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The giant

I obtained this tale in the Chukchee language from a man who from his early youth lived with the Eskimo just as much as with the Chukehee. He said that the tale is of Eskimo (Ai’wan) origin. It is difficult, however, to separate folk-lore originally Chukehee from that of Asiatic Eskimo provenience.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Mythical Creatures: The narrative features a giant, referred to as Lo’lhilin, who interacts with humans.

Transformation: The youngest brother, initially a regular human, is taken by the giant and eventually grows to become like the giants themselves.

Family Dynamics: The tale involves the relationships between eight brothers, highlighting the youngest’s unique fate compared to his siblings.

► From the same Region or People

Learn more about the Chukchee people

Told by I’rmi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Once there lived eight brothers. Seven of them paddled off in a skin boat. The eighth and youngest one staid at home. He went angling. Lo’lhilin, the big man, passed by, and caught him up. He said, “I will carry this home as a toy for my children.” He carried him upon his palm, and tossed him over to his wife. “There, here is a toy for our children!” And at the same time it is a man.

The children played with the living toy, and fed it with their food. So the man began to grow, attained their size, and became a Lo’lhilin.

The brothers landed, and looked around for him. They could not find him, and called out his name. Then he came, took them up, boat and all, and put all this high up on a cliff. Even now they are still there.

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Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The man who married a sky-girl

A young son visits his deceased father’s grave and receives guidance to marry a supernatural bride. After wedding a woman from the “Upper People,” he proves his wife’s divine origins by completing increasingly challenging tasks: hunting bears and capturing a ke’le. Using his wife’s magical dogs, he ultimately defeats and destroys an entire community of supernatural beings.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Quest: The protagonist undertakes a journey to the realm of the “Upper People” to find a bride, facing various challenges along the way.

Trials and Tribulations: The young man must complete increasingly difficult tasks, such as hunting bears and capturing a ke’le, to prove his worthiness.

Family Dynamics: The narrative explores the relationship between the young man and his deceased father, as well as the neglect he experiences from his older brothers.

► From the same Region or People

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Once there was a father. He had five (grown-up) sons. The sixth one was a boy, a young lad, indeed a half-grown youth. All the others were big, ever so big. Then their father grew quite old and decrepit. Oh, he felt ill, and spoke thus (to his sons): “Now I am going to die. When you (carry me to the funeral-place, and) leave me there for three nights, come to visit me after the third (night).” Indeed he died. They carried him (to the funeral-place).

Well, what of that? He remained there for the third night. The sons returned home. The third night passed. Then several nights also passed. At last the youngest brother said, “Well, now, when shall we visit our daddy?” The older ones said, “Oh, he is of no use, since he is dead. Why should we visit him?” Then (the youngest son) visited (the grave) secretly. When he came to the place, it was like a house of the dead one, but in reality it was only the funeral-circle of stones.

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“Oh, you have come?” — “Yes!” — “Aha! and where are your companions? Everything is well with them?” — “Yes, everything is well with them. However, they said, ‘That one is of no use. He is dead. Why should we visit him, then?’” — “Did they (say so)? Oh, then you must go and look for a bride. Where will you live? Where will you have a household? You cannot live with me. I am of no use, either. And also with your brothers you must not stay, since your brothers are such (bad) ones.”

“All right! Still I shall not succeed.” — “Oh, you must sue for the hand of the girl of the Upper People.” He called [windward] towards the east, and, lo! iron-footed reindeer came at his call. They had iron hoofs. These (the young man) attached to his sledge and went upwards. He climbed up one quite vertical mountain; then, when halfway, his reindeer were spent, and their hoofs were quite used up.

He returned and went to his father, [and came there]. “Oh, you have come!” — “Yes!” — “What, you could not get there?” — “[Yes,] I could not.” He called again [windward] towards the east, and then came reindeer with stone hoofs, with hoofs of obsidian. Oh, well! with these he climbed to the top. There he saw a small house.

He entered the house. A girl was sleeping in an iron receptacle surrounded by a grating. She slept in a posture very convenient for copulating, without any covering, lying on her back [convenient for copulation]. The young man stripped, took off his clothes, and then he defecated between her legs, eased himself copiously under the buttocks. He was through with defecating, then he lay down.

Oh, then she awoke. Indeed, he waked her up, gave her a push. Oh, the girl began to scold: “Who was here? Who entered here?” — “Be quiet, you! Indeed, I have defecated over you. You are a funny one! Oh, my! have you not slept! You did not even heed my defecating.”

What now? He married her [there]. Quite soon she brought forth a child. It was a boy. Her father said, “Take her to your home. You have a land of your own. Why, indeed, should I keep you here? You are a stranger.” They brought home the herd. And he divided it into [two] halves, (and gave one half to the young man.)

The young man went with a train of pack-sledges. They passed near the father’s place; but there was nothing, only the funeral stone circle. He slaughtered reindeer there for his father. Then he went to his brothers.

When he arrived, the brothers spoke thus. They said, “Oh, there! if you have indeed married among real gods (literally, ‘[good] beings’), then bring a polar bear!” — “Oh, so!”

He put his head under the covering of the sledge, [“Qa’aran” is a sledge with a covering, in which brides and young mothers with nursing babies are transported], toward his wife, (and said,) “Oh, they say thus: ‘If you have indeed married among the real gods, then bring a polar bear.” — “Oh, so!” Well, just bring it. Only go away [leeward] westward. Use also this whip of mine.” — “I will.”

He went away leeward, and turned around to the rear side. Then he saw a polar bear, and simply struck it upon the head with the whip. He killed it, loaded it (upon the sledge), and carried it home. “There, there, the polar bear!” — “Oh, oh, indeed! Now, then, bring a brown bear!” — “Oh, so!”

He put his head under the covering of the sledge, and said thus [spoke] to his wife: “Oh, now, they make me go again and say, ‘Bring a brown bear.’” — “Oh, well! indeed, just bring it.”

He acted as before, struck it on the head, and killed it again. He carried it home, and when coming to the houses said thus [and spoke to them]: “There, there! the brown bear!” — “Oh, oh, indeed! This time, if you have in truth married among real gods, bring a ke’le!” — “Oh, oh!”

He put his head under the covering of the sledge, towards his wife, (and said.) “This time they say again, “Now bring a ke’le!’” — “Oh, oh! is that so? All right, just bring it. What of that?” She took her bag and rummaged (among its contents). Then she pulled out a pair of gloves. They had quite long claws on their finger-ends. [Quite long-clawed they were.] “These two dogs of mine you must take with you.”

He went away [windward] eastward. The dogs pulled the sledges. On the way one of the dogs began to speak: “Let us take the trail along that mountain-slope! A house will appear there. There we will go. They (the ke’let) are many there.”

Indeed, he saw a group of houses. The houses were full of people. They were quite numerous. They occupied themselves with tossing on a walrus-hide. They also had foot-races. As soon as they saw him, they rushed at him. “Oh, oh! a guest, a guest! Let us seize him!”

They came nearer, but the dogs sprang at them. And with their long claws they lacerated all the ke’let.

Oh, they stopped. “Ah, bring the little old woman, the one dying from old age.” Indeed, they brought out the little old woman, very decrepit. Oh, she opened her mouth. Within the mouth were visible all kinds of game. (The man and his dogs), however, nearly died from it. He took her along and carried her to his house.

And then he shouted again, “There, there! I brought the ke’le. Pay attention, all of you! Come here all at once!” The people came. The little old woman simply opened her mouth. Oh, the people were quick to die. All of them perished. And so he killed them and destroyed all.

The end.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

A tale of the Raven Ku’urkil

A Raven transforms into a man who marries a woman but humiliates her family by consuming an entire reindeer carcass through defecation. After faking death and transforming his genitals into sewing implements, he abandons his wife. With a Fox’s cunning assistance, his wife tricks him into a final, shameful death by exploiting his jealousy and pride.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Trickster: Ku’urkil embodies the trickster archetype, using cunning and deception throughout the story.

Family Dynamics: The story delves into complex family relationships, including marriage and interactions with in-laws.

Revenge and Justice: The tale concludes with Ku’urkil’s wife, with the help of a fox, orchestrating his downfall as retribution for his misdeeds.

► From the same Region or People

Learn more about the Chukchee people

This is the mythical name of Raven. It is pronounced in different ways, according to the localities: Ku’rkil, Ku’urkil, Qu’urkil, Qu’urqil.

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

Once (upon a time) there was a (young) girl, a daughter of Ku’urkil. Her father made a public call for suitors. Everybody assembled, suitors from every land, — the Wolf, the Wolverene, the Bear, the Wild Reindeer, the Mouse, the Fox.

The Hares also heard of the news. They spoke thus: “Oh, let us also go and be suitors!” (One of them said,) “Oh, no! Why, I have no sledge!” — “Oh, well, do try!” Then he consented.

They came to the place. A rod (was set down as a target for a shooting-contest among the suitors). Then the others began to shoot. The Wolf shot, and could not (hit the mark). Then the Wolverene shot, and could not (hit the mark). Then the Fox also could not (hit the mark). Then the Mouse shot, and could not (hit the mark).

After that the Hare shot with a bow of grass. He hit the rod, and it fell down. Then they scrambled to see who was the strongest; and all said, “Oh, let her sit down first on my sledge!” The Wolf said, “Let her (sit down) first with me!” But (the sledge) broke down.

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Then the Wolverene said, “Oh, with me!” (The sledge) again broke down. Then the Hare also said, “Oh, with me too!” His sledge was of grass. Still, though she sat down upon it with a thump, it did not break.

So he married her. He took her home. They came to his mother. The mother was staying simply under a heap of drifted snow. They had no house. “Oh, there! I have brought a woman.”

Then the mother began to sing, “Strange-ers’ daughte-er simply under drift sno-ow!” Oh, the son said, “Well, now, let me go on a search.” He kicked (with his foot) a hummock: it turned into a house. He kicked some small willow-boughs: they turned into a train of sledges. Then he found bushes of black stunted willow, and kicked them, and they turned into a reindeer-herd.

He came back to his mother. “Oh, now let us go to our house!” They came to the house. The mother-in-law said to the woman, “Enter with your eyes closed!” The woman entered with her eyes closed. Then the old woman said, “Look up!” She looked up.

The inner room was of white skins. All kinds of objects (of value) were hanging around in the inner room, — beads, ear-rings, bead necklaces.

Then she brought forth a child. They went visiting to dispel their loneliness. They came to the father. Ku’urkil came out, and then he said to his wife, “It seems to me that I have seen our daughter.” The wife said, “Where may our daughter have come here from?” He said, “Still I saw her.” The mother came out also, with one sleeve dangling down [an attitude much in use among Chukchee women]. They entered the house.

Then Ku’urkil’s son, the brother of the young woman, came home from a walk in the open. The father said, “Our son-in-law has come here. What shall we give him to eat?” The son said, “All right! Let me go on a search!”

He went to an old camping-place, and found there a dead puppy, which had died from (having) too many lice. It was quite lean.

When he came back, the father asked him, “Well?” And it was only a small puppy, exceedingly lean. Oh, the father-in-law said, “Hi! the son-in-law is hungry, cook some meat for him!” They did the cooking, but he could not eat anything. He felt too much aversion (to eating).

“Oh!” (exclaimed the Raven,) “how very extraordinary! Now, then, let me go for a walk myself!” He also went to an old camping-place of the Reindeer people. He found there some excrement, simply an outpouring from diarrhoea. He brought this home. “Now, here! this is (at least) more slippery (for swallowing).”

Then the son-in-law became angry, and began to chide: “Oh, the deuce! What have they brought? How can I eat this?” He felt much aversion (to it). “We do not feed on such things.”

They went away. The next morning the father-in-law went to visit them. When he came to them, they were about to move camp, and the tents were already broken down. The son-in-law said, “Oh, goodness! we are going to move! and just at this time you come! Up to yesterday you could not come!” [Then the son-in-law said,] “Well, now, anyway, have a reindeer slaughtered for you.” The father-in-law said, “Oh, I will slaughter it myself, with your leave.”

He had the reindeer slaughtered when they were ready to start. He slew a fat (doe whose) fawn (had) died (in the spring). The son-in-law said, “I will carry it for you.” He said, “No, I will carry it myself.” They went away with their (pack-sledges, — a whole) train. Still before they vanished from sight, (he began to eat). He ate the whole day long of that reindeer-carcass, and pecked at it.

After that he passed a night there near the carcass. While eating, he was also defecating upon the carcass. The son came to see him, and looked on at his doings. “What are you doing?” — “Oh, I am tired out! I have worked till this moment.”

“Well, let me bring a sledge!” The son departed. (He came home) and said to his mother, “Oh, your husband has made the whole reindeer-carcass into mere excrement.” The mother said, “Oh, he will come all alone (i.e., empty-handed)!” (The Raven’s son) hauled the sledge, and came (to the father). “Oh, you have come?” (said the Raven,) and he had almost consumed the (whole) carcass. “Where is the carcass?” — “There it is!” — “Is it?” said the son.

They went away, and came (to the house). “Miti’!” She paid no attention. “Oh, I have a slaughtered reindeer!” (Still) she paid no attention. “Are you not glad?” Then the wife gave utterance. “For what should I be glad?” — “Oh, here is a slaughtered reindeer!” — “What reindeer?” — “The fawnless doe!” — “But it seems that you have brought only the skeleton, mere bones.” — “Oh, look here, come out! It is simply white with fat!” But in reality it was his excrement, which looked white upon the carcass. “It seems that it is the skeleton covered with excrement.”

In a moment [from mere confusion] he was dead from mere shame; or, rather, he simulated death. His wife carried him to the funeral place. She put him into an old jawbone house. Then she went home. As soon as they went home, he also went away. He came to some Reindeer people. He cut off his penis (and made it) into a needle-case; his testicles (he made) into thimbles, and the hair of his pubes into needles. He found a husband among the Reindeer people. He hung his needle-case with its appurtenances (up on his sitting-place); and when the other (women) came near, he would cry out, “(Beware!) You will break my needles!” lest they should look on them. The needle-case was simply his penis.

At the same time the wife, forsaken by him, was crying (in her house). A small Fox visited her. (The Fox said,) “What is the matter with you? — “My husband is dead.” — “Well, what of that! It seems that he has found a husband among the Reindeer people.” (The Fox) said, “Make some reindeer, — the reindeer of excrement, the sledge of excrement. Make this, and then go away, [and say thus:] — Certainly she (i.e., the Raven turned into a woman) will come out with one sleeve dangling, she likes the newcomers much. — So when they say to you, ‘Where are you going?’ you just say, ‘Ku’urkil has died. Now I am going to make suit to his wife, Ku’urkil’s wife.’ Then you must say, ‘I am going away.’”

She went away [came home] (and did all this). Then again she was found by the Fox. (The Fox) said, “Make (a likeness of) a man’s head with hair upon it, and put it close to yourself on the outer side of your pillow. When evening comes, put it down there. Then in a short time that husband of yours, the one you have seen today, who has come out with one sleeve dangling, he will come.”

When evening came, Ku’urkil felt restless, he grew jealous, then he grew mad and wanted to come out. They could not keep him back.

He went out, and went away. He came to his wife, and called out, “O Miti’!” She paid no attention. “O Miti’!” — “Ho!” — “I have revived!” — “Oh!” — “With whom are you sleeping?” — “A suitor came to me.” (Just so she spoke as) she had been taught by the Fox. “Oh, I have come back, I have revived!” Then the woman said, “It seems that I have seen you recently. You came out with one sleeve dangling.” He died again from shame. This time he did it in earnest. Verily, he died, was dead from shame, simply rolled down.

That is all.

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The Girl and the Skull

An isolated young woman secretly keeps a human skull as a companion, drawing the ire of her parents. They abandon her in the wilderness, where she laments her misfortune. The skull advises her to burn it, transforming into a wealthy husband. She prospers, but when her parents visit, she exacts revenge by serving them marrow-filled bones that lead to their demise, symbolizing betrayal and vengeance.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Revenge and Justice: The woman enacts retribution against her parents for abandoning her by serving them marrow-filled bones, leading to their death.

Family Dynamics: The narrative explores the strained relationship between the woman and her parents, culminating in betrayal and abandonment.

Cunning and Deception: The woman deceives her parents about the skull, and later, her act of serving them marrow-filled bones is a cunning form of revenge.

► From the same Region or People

Learn more about the Chukchee people

Told by Rịke´wġi, a Maritime Chukchee man, at Mariinsky Post, in October, 1900.

Once upon a time there was an old man and his wife. They were three in the family. Their daughter was the third. The daughter was a girl unmarried, without a husband. This daughter had a separate sleeping-room. They had two sleeping-rooms. That of the daughter was separate. She was sleeping all by herself. The parents were sleeping together. The (young) woman went out and was walking about there. Then she found a bare skull lying in the wilderness. She put it into one leg of her breeches and took it home, this human skull. She carried it into her sleeping-room. There she concealed it. She made a cap, puckered (along the border). With that cap she covered the skull. Then every evening, as soon as the sleeping-rooms had been put in order, the woman sets the skull near the rear wall, then she laughs at it. And that bare skull also laughs a little, “Hm!” Her mother heard it, and said, “What may she be laughing at, this one?” — “I am laughing only at a cap, newly made and adorned.”

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Thus she deceives her mother. Then every time when she awakes in the morning, she puts the skull in the bottom of the bag, lest they should find it.

Once, when the girl was again walking outside, her mother took out the contents of her daughter’s bag-pillow.[The pillows of the sleeping-rooms serve as bags.] She was looking for something, and therefore searched in the bag-pillow of her daughter. Suddenly she caught that skull by the mouth and took it out. She was startled. “Oh, oh, oh, horror! horror! [Keke´ is an interjection of fear, used by women.] What has become of our daughter? How very strange! Our [quite] unmarried daughter has become a ke´lẹ, she has become an abomination, an object of fear. [The root of this word signifies “superstitious fear.” It is also applied to the peculiar sounds supposed to be characteristic of the voice of the spirits.] Oh, wonder! what is she now? Not a human being. In truth, she is a ke´lẹ.”

The father presently said, “Oh, let us leave! No need of her. You speak to her to-morrow, and invite her to a walk outside with you.”

Just as before (the mother) filled her bag-pillow and closed it in the same manner. The girl came back, it grew dark, and they lay down to sleep. Again she set (the skull) in the evening before herself, and laughed at it, “Hi, hi!” And the other answered, “Hm!”

“How wonderful you are, O woman! Why are you laughing so, being alone, quite alone in your sleeping-room?” — “No, indeed! I am only laughing at a cap, newly made and adorned.”

On the next day the mother said, “Let us go and fetch fuel.” They gathered fuel, cut wood, and broke off (branches of) bushes. Then the mother said, “The wood-binding is too short. I will go and get some more. Surely, I shall be back soon.” — “No, indeed, I will go.” — “No, I.” — “Ah, well, go and get it.”

So the mother went home. When she came home, her husband had broken camp and loaded a boat. He loaded the tent on the boat. They were setting off for the opposite shore. They left their daughter and cast her off. When they had almost finished, the girl could not wait any longer; therefore she went to look. She was moving along the steep river-bank when she saw that boat loaded, and (her father’s) work finished. Oh, she ran on and rushed to them. Just as she came, they went aboard and her father pushed off. The girl held on to the steering-paddle, but her father struck her with a paddle on the wrist. [“Genuine paddle,” in contrast to the large and broad steering-paddle.] So she let go of the steering-paddle. They left her, and set off far away for the other shore.

The daughter was left quite alone at the camp-site. Even though a house had been there, there was now nothing at all, no house. Therefore she began to weep, and put that bare skull outside. Then she pushed it with her foot, and said, weeping, “This one is the cause of (it) all. [“Is the cause” is used as an expression of spite, as a kind of compound interjection.] What has he done, the bad one? They have left me, they have cast me off. Oh, dear!”

Then the bare skull been to speak, “You make me suffer, indeed. Do not push me with your foot. Better let me go and procure a body for myself, only do not push me so. Go and make a wood-pile, make a fire, then throw me into the flames.” — “Oh, all right! Then, however, I shall quite alone. I can talk with you at least.” — “Obey me, indeed. You are suffering, quite vainly we suffer together. I shall procure a body for myself.”

Oh, she made a fire. It blazed up. Then the skull spoke to her again, and said, “Well, now, throw me into the fire! Then stay with head drawn back into the collar of your dress, in this manner, and do not look up. Indeed, no matter who may look upon you, or what voices you may hear, do not look up!”

She obeyed, threw (the skull) into the fire, then staid with head drawn back and bent down. Thus she remained. Then the fire blazed up with a noise for a long time. Then it went out. She remained with her head bent down, then she began to hear a noise, a clattering of runners; then also, “Oh, oh, oh, oh, oh, oh!” from a herd; loud voices, “Ah, ah, ah; ah, ah, ah!” and whistling. Then a caravan clattered by, still she continued to sit with head bent down. The clattering came nearer, and the cries, “Waġo´, yaġo´!” Then a man called her from the front. “Well, there, what are you doing? Oh, she looked up. A large caravan was coming. The herd was quite big. The man, her husband, was standing in front of her, clad in a shirt made of thin furs, in the best of skins.

They built a camp, and put up the tent. He was quite rich in reindeer. Then, in truth, she began to feel quite well.

In the beginning of the cold, early in the fall, (the parents of the woman) saw smoke rising. “Come, say, what settlement have we noticed just now? Come, let us go and visit it.” They crossed with a boat, her parents, the father with the mother, “Oh, sit down in the outer tent. I shall cook some food for you.” She prepared for cooking, and filled the kettle with meat and fat.

While she was cooking, she broke some thigh-bones to extract the marrow. When the meal was finished, she gave them the marrow (with the bone splinters). “Eat this marrow!” They ate the marrow, but the thigh-bone splinters stuck in their throats and pierced them. Thus she killed them, and they died.

Finished. I have killed the wind. [On the shores inhabited by the Chukchee, wind and bad weather continue for weeks, preventing all hunting and travelling. During those days the people stay in the inner room of the house and while away the time of unavoidable leisure by telling endless stories. The story-telling is considered a magic means of laying the wind. This idea is expressed in the last sentence. The same idea prevails among some American tribes.]

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Woman and the Lake-Spirit

A girl defies her father’s wishes, refusing marriage to a man, instead calling nightly for a ke’le, a mythical being from the lake. She forms a secret bond with the creature, but her parents deceive and kill it. Heartbroken, she searches in vain, her sorrow culminating in the discovery of a skull, symbolizing loss and unfulfilled desires.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Forbidden Love: The woman’s romantic relationship with the lake spirit defies societal and familial expectations.

Family Dynamics: The story highlights the conflict between the woman’s desires and her parents’ expectations, leading to tragic consequences.

Loss and Renewal: The woman’s profound grief following the loss of her supernatural lover signifies themes of loss and the search for closure.

► From the same Region or People

Learn more about the Chukchee people

This tale was left unfinished, because the next one, which was taken down earlier, and from another person, forms its continuation. The two tales form a unit; but the second half is more popular among the Chukchee, and has been found in various localities.

A girl refused to be married at the behest of her father. “To whom do you want to be married? You do not consent to be married to a man. Perhaps to a ke´lẹ you want to be married.” She paid no attention (to her father’s words). At the same time, every evening she would sing outside of the tent, “From the lake, O penis, come out!” After that she would enter (the house). Her father heard this, and said to his wife, “Oh, this daughter of ours, when we try to persuade her to marry, she quarrels with us; but to whom is she married? She is married to a ke´lẹ of the lake.” They said nothing to her.

Evening came. She went to the lake. Then she began to sing on the lake-shore. “From the lake, O penis, come out!” Then a [mere] penis appeared. She sat down upon it, and she herself copulated with it. At the dawn of the day she went home.

Then her father said to her, “Go and fetch some wood!” She obeyed. Meanwhile they went to the lake, he and his wife, and they deceived it (by this song): “From the lake, O penis, come out!” Then from the lake a penis was thrust out. They caught it and cut it off. Thus they killed it.

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The wood-carrier came home. Evening was approaching. The girl quickly cooked food. Evening came. Then again she went out to the lake. Then she was secretly watched.

Again she began to sing, “From the lake, O penis, come out!” Nothing appeared. Another time, “From the lake, O penis, come out!” After that she even began to cry. “Oh, how strange!” Then again, “From the lake, O penis, come out!” Nothing (appeared).

Then she cried. She sorrowed much for the penis. Her house-mates were secretly watching her. Oh, oh! but it was not there. She finished crying, and again (sang), “From the lake, O penis, come out!” She cried much, as if she were sorrowing for a dead (husband). At last she came home. She could not do anything. On the next day she went to the open country and found a bare skull.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The woman who became a bear

An Aleut husband fakes his death, abandoning his wife and children to live with another woman. Guided by a bird’s warning, the wife discovers his betrayal, murders the rival, and dons a bear skin. When confronted, the husband’s pleas for forgiveness fail. Consumed by rage, she kills him, her children, and retreats to the wilderness, becoming a savage bear.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Love and Betrayal: The narrative centers on the husband’s deceit and abandonment, leading to the wife’s feelings of betrayal.

Revenge and Justice: In response to her husband’s infidelity, the wife seeks vengeance by killing his new partner, him, and eventually her own children.

Family Dynamics: The story delves into complex familial relationships, highlighting the impact of the husband’s actions on his wife and children.

► From the same Region or People

Learn more about the Aleut people

Kadiak story

On the bank of a river lived a man with his wife and several small children. One day the husband told his wife that he was ill and going to die, and requested her that when dead she should leave him on the ground uncovered, with his bidarka and bow and arrows near him.

The next morning she found him dead, and she did with him as he had asked. For three days the body rested where she had left it, and around it she with her children sat weeping. But on the morning of the fourth not a sign of the body or boat was to be seen. She puzzled over the matter for a time, but the calls of her children for food kept her from brooding over it too long.

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Not many days after this mysterious disappearance, a little bird settled on the barabara and sang. Although the woman listened attentively, she could not make out what it said. About the same time on the succeeding day the little bird sang again; but this time the woman thought she heard the bird say, “Your husband is not dead. He is living with another woman at the mouth of the river.” This same song was repeated on the third morning. Hearing this sad news, the woman felt very bitter towards her husband, and she wept a great deal. She spent the rest of the day in preparing food for her children to last them three days, and early next morning set out for the mouth of the river. From the top of every hill she searched diligently for signs of habitation. Towards noon she sighted a hut, to which she walked and went in.

There she was greeted by a very beautiful woman, whose skin was white, and who sat on the floor (with the knees under the chin) making mats. The new-comer inquired of the white-skinned woman whether she was married. “Yes, my husband is hunting and will be back this evening.” As the hostess knew nothing at all of the history of her visitor, she treated her hospitably, setting food before her, and for a time they chatted very pleasantly. In the course of the conversation the white-skinned woman asked the other one what she did to make her cheeks look red. “That’ s very simple,” replied the visitor; “I boil a pot of water, and hold my face over it until it turns red.”

“I think I will do that, too; it will make my husband love me more,” said White-Skin. She boiled a pot of water and held her face over it. Red-Skin encouraged her in this, telling her how beautiful she was becoming, but at the same time advised her to bend over a little more. Not suspecting treachery, she leaned over; and Red-Skin, who stood directly behind her, pushed the face of the woman into the boiling water and kept it there until life was gone. The dead woman was then fixed up in a sitting posture.

In the hut the deserted wife came across a piece of skin of a bear’s face with the nose on it. She chewed and stretched it to make it cover her whole body, when she looked and felt like a bear. On each of her sides she put a flat rock, and went outside to wait for her husband, who appeared towards evening with a load of game.

“Come out, my lovely one,” he called, “and see how much game I brought.” No one answered; so he called again, “Why don’t you come out as you always do?” He became angry and walked into the hut, where a painful sight stared him in the face. “I know who did it — my other wife. She shall pay for it.” He took his bow and arrows and started for his former home; but when not far from the hut a bear crossed his path. He said, “It was not my wife after all, but this bear who tore the skin from her face. “Taking aim, he shot an arrow at the heart of the bear, but it rebounded on coming in contact with the rock. All the other arrows were wasted the same way without doing the bear any injury. The bear took off the skin, and the hunter recognized his wife.

“That’s the way you treated me,” she cried. “You made believe you were dead, and left me to provide for the children while you were living with another woman.” She abused him until he begged for pardon and mercy and promised to be faithful in the future. His pleadings were, however, to no purpose. She put on her bear-skin, and thus becoming as savage as a bear, she rushed for him and tore him in pieces. With his blood on her, she ran home and destroyed her children in the same savage manner, and then ran away to the woods to live with other bears.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Lake-Monster

In a village plagued by a monstrous beast, a woman with five sons and a daughter, born with a feather parka, protects her children from the creature. Defying their mother’s warnings, the children, led by the girl, hunt the monster. Using the poisoned feathers from her parka, they kill the beast, and their descendants populate Bering Island.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Family Dynamics: The narrative explores the relationship between the mother and her children, highlighting themes of protection, obedience, and defiance.

Cunning and Deception: The children employ a clever strategy, using poisoned meat to deceive and defeat the monster.

Origin of Things: The tale concludes with an explanation of the origin of the inhabitants of Bering Island, linking the story to the beginnings of a community.

► From the same Region or People

Learn more about the Aleut people

Unga story

There was a large village close to a lake in which lived a frightful monster. This beast was fed by the people on game which they killed; but when this failed, human beings were substituted. After a time, of all the inhabitants there was left but one woman, who had her hut on the outskirts of the village. She gave birth (at one time) to five boys and one girl. The girl was born with a feather parka on her. The mother took good care of her children; and when they were big enough to run about, she permitted them “to go everywhere except on the south side.” They inquired the reason for this command and the cause of so many empty barabaras formerly occupied by people. The mother refused to answer their questions, but promised to do so some time in the future, when they were older.

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They were far from satisfied with this reply, and insisted on being told at once, and even threatened to disobey her instructions. Much against her inclination, and with fear and trembling, she told them, “On the south side there is a large lake, in which lives a monster so huge that his body reaches from one bank to the other. He has devoured all the people of the village; and I understand that he is coming closer now, for he has had nothing to eat for a long time. You must not go near the lake. One of these days he will come and eat us up.”

The children received the news coolly, and threatened to go the next day to kill the monster. “Ai-Ai-Yah!” cried the mother. “Don’t do it. There were many people strong and brave who could not kill him, and how will you do it?” But the children would not be dissuaded. Under the direction of the girl, the boys worked all night making bows and arrows. In the morning, in spite of the entreaties of their mother, they set out to hunt, and succeeded in killing a fur-seal, which the girl cooked and covered with feathers from her parka. Putting the meat on the platter, she started with it towards the lake, followed by her brothers. From a hill near by they had a good view of the lake and the monster, whose tail was above water. Here the girl ordered her brothers to wait out of danger, while she proceeded. When the monster saw her coming, he opened his mouth, drawing her to him; but before he had quite succeeded, he was obliged to go under. She took advantage of the opportunity, and, after putting down the meat, ran back as fast as she could. When she heard him emerge, she fell down on the ground, clutching with all her might some alder-bushes, and in this way escaped the fate of the meat, which the beast got into his mouth. After the monster had eaten, he went under the water; and in the mean time the girl gained the hill, where her brothers were waiting. They watched to see what would follow, and after a time they were made glad to see the monster appearing on the surface dead. The feathers of the parka in which the girl was born poisoned him, as they would any other animal. With this joyful news, the children hastened home to tell their mother. Around this place the family continued to live, and from them all the inhabitants of Bering Island are descended.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Boy with the Seal-Flippers

Kawhachnanign, a chief, favors his younger son, who has seal-like flippers. The boy is captured and mocked by enemy warriors, but his mother, in sorrow, pleads for his return. Afterward, Kawhachnanign and his men secretly return to kill the invaders. Seeking further revenge, he attacks the enemy village, killing the old and ugly, and bringing back the others as captives.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Transformation: The boy’s unique physical traits—having seal-like flippers—highlight themes of transformation or beings that exist between two states.

Family Dynamics: The narrative delves into the relationships within the family, showcasing the father’s favoritism towards his younger son and the mother’s protective instincts.

Revenge and Justice: Following the mistreatment of his son, Kawhachnanign seeks retribution against the enemy warriors, reflecting the pursuit of justice.

► From the same Region or People

Learn more about the Aleut people

Unga story

Kawhachnanign, chief of a village, had a wife and two sons. The older was the darling of the mother, while the father preferred the younger. This boy had one marked peculiarity, — his hands and feet were like those of a fur-seal. When he was walking, his flippers would interfere with each other, causing the child to fall. The villagers were greatly amused, but fear of the father kept them from manifesting their fun publicly.

One time when the chief and his men were out hunting, a party of warriors from another village came to attack Kawhachnanign and his people. Learning that the men were all gone, the visitors decided to have a grand feast that night, and in the morning kill all the old people and ugly women and children, and take with them the younger women and some of the children.

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They pulled up their bidarahs (large open skin boats) on the beach without fear or hindrance. All the small boys, who were just then playing near the water, ran away out of danger except the boy with the seal-flippers, who could not keep up. He was captured, gazed at, and made much fun of by the visitors. The mother, when she learned of the whereabouts of the child, advanced towards the warriors, weeping and singing, “I do not love him, but his father loves him. Send him home.” They let him go; and as he walked towards his mother, he fell every few steps. This scene the warriors enjoyed hugely. When he fell, some one picked him up and sat him on his feet again, and this would be succeeded by another fall and more laughter. The mother suffered a great deal, but could not interfere; and when the boy at last reached her, she took him in her arms and ran home weeping.

While the warriors were feasting and making merry, Kawhachnanign and his men were on their way to the village; and when they noticed the camp-fire and the bidarahs on the beach, they knew that the enemy had but recently arrived. They therefore landed in a small cove on another part of the island, and under cover of darkness got into the village unperceived. The chief found his wife in tears, and asked her the cause of her grief, and whether any one had been injured. In reply she took the crippled child and gave him to the father, saying, “Take your child, I do not love him,” and related all that had taken place. He did not say much, but lay down to think. Early in the morning, when it was light enough for one “to see the lines in the palm of the hand,” Kawhachnanign with his men fell on the sleeping and unsuspecting warriors and cut their heads off. Not feeling himself sufficiently revenged, he went to the village of the enemy, killed the old and ugly, and brought the others back as captives.

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