{"collection":"folklore-oral-tradition","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/wikisource_Tlingit_Myths_and_Texts_Introduction/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/wikisource_Tlingit_Myths_and_Texts_Introduction","id":"wikisource_Tlingit_Myths_and_Texts_Introduction","license":"Public Domain / CC-BY-SA (see source)","rights_basis":"wikisource_site_inclusion_policy","source":"wikisource","source_url":"https://en.wikisource.org/wiki/Tlingit_Myths_and_Texts/Introduction","summary":null,"tags":["Pages_with_translator","Subpages"],"text":"TLINGIT MYTHS AND TEXTS\n\nRecorded by\n\nJohn R. Swanton\n\nINTRODUCTION\n\nThe following myths and texts were collected at Sitka and Wrangell, Alaska, in January, February, March, and April, 1904, at the same time as the material contained in the writer's paper on the\nSocial Condition, Beliefs, and Linguistic Relationship of the Tlingit Indians published in the Twenty-sixth Annual Report of the Bureau. For further information regarding these people the reader is referred to that paper, to Krause's Tlinkit Indianer (Jena, 1885), Emmons' Basketry of the Tlingit Indians, Niblack's Coast Indians of Southern\nAlaska and Northern British Columbia, Ball's Alaska and its Resources,\nBoas's Indianische Sagen von der Nord Pacifischen Kiiste Amerikas (Berlin, 1895), and the same writer in the Fifth Report of the Committee Appointed by the British Association for the Advancement of Science, to Investigate the Northwestern Tribes of Canada, and the\ntwo special reports on Alaska for the censuses of 1880 and 1890. Most of the ethnologic information contained in the works of Veniaminoff and other early writers is incorporated into the work of Krause.\n\nStories 7, 19, 94, 101, 102, and 103 were related by the writer's Sitka\ninterpreter, Don Cameron, of the Chilkat Ka gwAntan; stories 96 and 97\nby Katlian, chief of the KiksA di; story 105 by a Yakutat man,\nQla dAstin; and all the other Sitka stories, including the texts num\nbered 89-93, 95, 98, 99, and 104 by an old man of the Box-house\npeople, named Dekina k! 11 . From Katishan, chief of the Kasqlague di\nof Wrangell, were obtained stories 31, 32, 33, 38, 65, 67, 68, 69, 70,\n71, 72, 73, 74, 100, 106, and the potlatch speeches. Stories 34, 35,\n42, 50, 52, 53, 54, 57, 64, and 75 were related by an old Kake man\nnamed KAsa nk!, and the remaining Wrangell tales by Katishan's\nmother. The last-mentioned has lived for a considerable time among the\nwhites at Victoria, but with one exception her stories appear to have\nbeen influenced little by the fact. Her son has been a church member and shows a moralizing tendency; at the same time he was considered the best speaker at feasts in past times, and is supposed to have a better knowledge of the myths than anyone else in Wrangell. Dekina k\u00a0! u of Sitka is also a church member but his stories appear to be entirely after the ancient patterns.","title":"Tlingit Myths and Texts/Introduction","tradition":"folklore-oral-tradition","translated_text":null,"word_count":402}