Laura Szczyrba Corvus and Culture: Ecological Reflections in Haida and Tlingit Raven Mythology Abstract Elaborate stories of the raven are featured in Haida and Tlingit mythology. As a mythological character, it plays a vital role as light-bringer, culture-bringer, and trickster. Interestingly, it is within these complex mythologies that many ecologically accurate observations of the raven are made, endowing these traditions with genuine respect for nature. In this paper, I establish an ecological background of the raven, then frontload foundational characteristics of how these groups regard this character, and finally I examine the integration of the raven into Haida and Tlingit Culture. I summarize Haida and Tlingit myths then pinpoint and analyze accurate ecological knowledge embedded within. Introduction Few people lack opinion on ravens. For better or for worse, these birds demand our attention. They are loud, striking, mischievous and ultimately uncontrollable, yet they have closely 1
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Corvus and Culture- Ecological Reflections in Haida and Tlingit Raven Mythology
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Laura Szczyrba
Corvus and Culture: Ecological Reflections in Haida and Tlingit Raven Mythology
Abstract
Elaborate stories of the raven are featured in Haida and Tlingit mythology. As a
mythological character, it plays a vital role as light-bringer, culture-bringer, and trickster.
Interestingly, it is within these complex mythologies that many ecologically accurate
observations of the raven are made, endowing these traditions with genuine respect for nature. In
this paper, I establish an ecological background of the raven, then frontload foundational
characteristics of how these groups regard this character, and finally I examine the integration of
the raven into Haida and Tlingit Culture. I summarize Haida and Tlingit myths then pinpoint and
analyze accurate ecological knowledge embedded within.
Introduction
Few people lack opinion on ravens. For better or for worse, these birds demand our
attention. They are loud, striking, mischievous and ultimately uncontrollable, yet they have
closely associated with people since the time of the early hunters and gatherers (Marzluff and
Angell 2005). Their intelligence enables them to take advantage of the most wasteful species on
earth— humans. However, their connections to people delve far deeper than this, as they have
profoundly influenced cultures across the world. Ravens have impacted many humans
throughout time. Since the 17th century the royal crown has protected the ravens occupying the
Tower of London. Edgar Allan Poe immortalized these birds in his poem, “The Raven”. Aesop
recognized their intelligence in his beloved fables. The image of the raven has been woven in
and out of human history. But perhaps nowhere have these birds been more exalted than in the
New World. Many of the Northwest Coast Indians, most notably the Haida and the Tlingit, have
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shaped their mythology with the raven as the chief mythological character, filling the role of
creator, hero, and trickster (Deans 1888). The exceptional ecology of the species may contribute
to the great amount of attention that these groups have devoted to them.
General Ecology
Simply put, ravens are big, black, beautiful, and extraordinarily numerous. Their family,
Corvidae, consists of ravens, crows, jays, and magpies, among others. Their genus, Corvus,
meaning “to croak” in Latin, and consists of 46 species of crow-like birds world-wide, which
includes the glossy black crows, ravens, jackdaws and rooks (Kilham 1989). Many people
confuse the morphology of crows and ravens. Ravens are essentially large crows, weighing three
times as much, with a more hooked beak, a wedge- shaped tail and a raspy croak instead of a
caw. The species that occupies the North West coast of America is the common American raven
(Deans 1888). They are roosting birds, meaning that where there is one, there are many. Ravens
are the only birds whose range spans deserts, forests, scrublands, grasslands, taiga, and arctic
tundra biomes. Interestingly, they do not migrate (Kilham 1989). Their predators include
raccoons, owls and coyotes, but on the whole the main cause of death for these birds lies in
human hands: either by nest destruction or outright hunting.
The Haida and Tlingit
The Haida and Tlingit tribes of Southeast Alaska are linguistically distinct. However, as
close neighbors, with the Haida to the south of the Tlingit, they share many cultural
characteristics. Topographically, this region of the Northwest Pacific Coast has been subject to
much crustal depression, resulting in many flooded valleys, abrupt mountains, deeply cut
streams, and numerous islands (Goddard 1972). Because of the innumerable inlets and islands,
there is a lot of available shoreline, creating an extremely productive ecotone ideal for fishing. In
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terms of climate it is a very damp region, with rain or snowfall occurring two hundred days of
the year on average. The warm Japan Current runs along this coast, moderating the climate and
producing a lot of foggy moisture (Krause 1956). Furthermore, the mountains along the coast
create a rain shadow effect, with these tribes situated on the rainy side of the mountain.
As a result of all of this moisture, there is a diverse abundance of trees, perfect for
roosting ravens. An unbroken coniferous forest, principally comprised of Sitka spruce and
hemlock, characterizes the region along with many different berry bushes (Krause 1956).
However, the soils of this area are not ideal for cultivation. Luckily, this ecotonal area allows the
Indians to rely on primarily marine sources for their nutritional needs. They derive protein from
the sea, utilizing salmon as their staple fish. In terms of vegetable food, they forage for berries
and take eelgrass as well as seaweed from the water (Goddard 1972).
Rich animal life is contained in this forested coastal area. Deer, elk, rodents, goats,
moose, and bears are plentiful throughout the region. However, sea mammals are of greater
economic importance, above all being the sea otter whose fur is useful for clothing and trade
(Goddard 1972). Among birds, eagles and ravens are most notable. Eagles are used in several
ways. Its meat is consumed, the feathers are utilized in ceremonies, and the wing bones are made
into drinking tubes (Krause 1956). Ravens, a sacred bird between the two tribes, stick around
throughout the year near the villages and make themselves very noticeable. The raven is an
integral part of this landscape and thus these tribes integrate the raven into their culture. Goddard
notes, “The people lived close to the shore and ravens were always about, the most intimate and
sociable of man’s animal neighbors” (Goddard 1972: 134). Perhaps because of these close
interactions, the raven has been featured as a key character in both tribes’ mythological culture.
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The Haida and the Tlingit have similar tribal and clan structures. The system is
exogamous and matrilineal, composed of totemic moieties, with all members of one’s group
considered as relatives (Schurr et al. 2012). Clan status is passed from mother to child. The
Haida moieties, reciprocating descendant groups, are called Eagle and Raven while the Tlingit
moieties vary depending on location. Northern Tlingit groups are grouped into Raven and Eagle
and the southern moieties are Raven and Wolf (Stone 1971). This structure established a system
of “trading” of humans amongst the groups.
Religious beliefs amongst the Haida and Tlingit incorporate the past, present, and future,
with prominent ceremonial, social, and artistic features. The Haida believe in a supreme being,
but that human beings have no direct relations to this figure and instead interacted with
secondary deities (Goddard 1972). Among the secondary deities, the Haida and Tlingit consider
practically all fauna, such as ravens, to possess supernatural power and to be similar to humans
in essence.
The people of the Northwest Coast believed that animals have souls which are
immortal and that they are re-born after death. They are considered practically the
equals of man in general intelligence…
(Goddard 1972: 112)
The main animals utilized for supernatural purposes are the raven, eagle, wolf, and killer whale.
According to religious beliefs of the Northwest Coast Indians, these animal deities are believed
to exercise self-agency and have the ability to act consciously in this and other worlds
(Aftandilian 2010). The animals chosen as main deities are common enough, yet intriguing
enough, to be thought of as spirit guiders. These animals have souls and perceive the world in a
manner similar to humans. Furthermore, they are considered to be kin, with direct relations to
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humans either through origin stories or moiety association (Aftandilian 2010). The interactions
between the people of the Northwest Coast and the animals are spiritually reciprocal (Aftandilian
2010). Since these animals are spirit guides and kin, they are to be treated with respect and not
taken for granted.
Shamans are utilized to maintain positive relations with these supernatural beings. Both
men and women are able to be shamans among the tribes on the Northwest Coast. It is believed
that their powers are derived from these supernatural spirits, which posses their body and
communicate through them (Goddard 1972). The shaman oversees offerings, treats the sick, and
can even foretell events. Importantly, many shamans are able to predict the location of groupings
of fish (Goddard 1972). In the Tlingit tribes, the shamans’ powers are comparable to those of the
chief.
Animal deities are frequently featured in the art of the Northwest Coast. In this area,
pottery is not utilized often as a medium; rather wood is the main form. Women mainly engage
in basketry and textiles while men work the wood (Goddard 1972). Most of the artwork is
created for ceremonial work, and thus featured mythological characters in different forms. Totem
poles display a continuation of ideas, communicating different narratives and myths, displaying
the main characters of the raven, eagle, and killer whale. The Haida and Tlingit are especially
famous for their beautiful raven carvings and paintings.
Mythology has been important for Native American people of the Northwest Coast, as it
is traditionally the primary way of passing down knowledge from the elders to the younger
generation. Both practical knowledge and cultural values regarding the natural world are
captured and transmitted to the next generation through mythological narratives.
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Creation stories lay an especially important role in this regard, among Native
Americans and all peoples, since they lay the foundations for how each people
sees the world and its proper place in it, as well as its duties toward the world and
the other beings with whom it shares the world. (Aftandilian 2010: 80)
This is a creative and memorable way to educate a group. Furthermore, this mythology is true,
genuine sacred history, whose events actually took place in a primordial time before the world
became what it is today (Gurt 1997). In the mythology of the Haida and Tlingit, the raven is
viewed similarly as a cultural hero. Raven is a transformer that reordered and created the world
by bringing the light, however, he also plays the role as trickster. This complicated relationship
contains a sort of grudging admiration. Often unpredictable, he represents creativity, catalyst for
change, and self-indulgence. Both positive and negative characteristics are illustrated in the
myths, all of which reflect the empirical ecology of this intriguing bird.
Folklore and the Raven
Amongst the Tlingits, Raven has been deified as embodying the Supreme Being, creator
of the world. In the their language, he is known as Yale or Yehl (Deans 1888). Amongst the
Haida, the raven is referred to as Choo-e-up or Yale (Deans 1888). The raven itself is not
considered scared, it is rather a symbol of the supernatural and mythical past. It is utilized as a
manner of explaining the order and existence of the phenomena in the current world (Gurt 1997).
Many ecologically sound characteristics are illustrated in mythology. They incorporate
explanations of the unique intelligence, ecological, and morphological characteristics of this bird.
The raven has assumed many meanings for this group, as it has become a symbol for their
identity and an inspiration for well-known artwork. These myths remain a strong presence
amongst the Haida and Tlingit.
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Raven Lights the World (Tlingit)
Raven’s father told him to create the world. Knowing that a man kept the light in a bag for himself in
his house, he transformed himself into a blade of grass and fell into the water glass of the man’s
daughter. Upon drinking the blade, she became pregnant and soon gave birth to a baby boy with
sharp eyes. The baby boy cried and cried, and the man loved the baby very much, so whatever the
baby cried for, the man gave to him. The baby cried for the bags containing the objects of the world.
One by one the baby released the stars, the moon and other earthly objects. Finally, only the bag
containing the daylight remained. After giving him the bag, the baby cawed and transformed back
into Raven, flying through the smoke hole and releasing the light.
(Erdoes and Ortiz 1999)
Fig. 1. "The Raven Steals the Light", Image of the Tlingit raven creation myth from the Canadian Museum of History.