Skip to content

Momaday And Brown Essays

Landscape Timewrite In these two passages, Native American writers Momaday and Brown reflect on similar landscapes and eloquently describe their settings. Having experienced the United States’ attempts to encroach Indian tribal land and assimilate them into American culture, both authors have strong connections to the land they were born and raised upon. The ways through which they characterize the land and what happened to it are diametrically different and almost contradict each other. Momaday characterizes the land as an entity full of life and potential while Brown categorizes it as dearth of energy and devoid. Using writing techniques like diction, syntax, imagery, and tone, the two writers distinguish their voices. Momaday begins his description by depicting a barren plains climate that suffers the roughest weather in the world. He takes us through the weather of all four seasons with the blizzards of the winter, tornadic winds of the spring, blistering heat of the summer, and streaming foliage of the fall. Using diction like old landmark, Momaday makes the land seem

Momaday’s vital identification with the Southwest and with Native American nations (particularly the Kiowa) is consistently reflected in his choice of locations, subject matter, and protagonists. Momaday is unwilling to write about anything that he has not examined and does not know intimately, and his focus is restrained yet powerful. He does not speak Kiowa, but he has made his Kiowa heritage a stepping-stone to understanding broader multicultural experiences. He sees in the mixed blood of his people and their ability to adapt to new situations hope for their survival, not as the Plains warriors of the past but as modern artists, thinkers, and community members with a whole sense of themselves and their place, not only in the Native American world but in the world at large as well. Thus, he regularly draws parallels between world mythologies and gives his stories a texture and a depth that promise more than an ethnic vision.

Momaday has described himself as a “word walker,” a storyteller who uses language on his life’s journey in a way that transcends dimensions. If language is as powerful as Momaday believes, the spoken word can create a new reality, with precision, awareness, and harmony with the rhythms of nature essential to their appropriate expression. For him, words have an integrity that brings insight and vitality. Consequently, Momaday’s distinctive juxtaposition of what may initially appear to be fragmented scenes is actually designed to reveal essences rather than simple chronological sequences. In House Made of Dawn, for example, the shattering of Abel’s body after his beating by Martinez is dramatically reinforced by the abrupt intrusion of prison memories, childhood experiences, and a peyote ceremony.

Such is the Native American concept of “seeing”—to recognize the facet of creation existing on this plane and beyond to its essence as an integral part of the Great Mystery (God). Momaday’s central concern is humankind’s harmonious and awe-filled relationship with all existence. When humankind denies this relationship or responsibility for it, the inevitable results are isolation, alienation, and disintegration. The blindness motif in House Made of Dawn is only one example of the consequences of self-alienation or other forms of alienation.

To Momaday, any separation from nature deteriorates the human spirit. Lack of positive female relationships, disregard for ancestral heritage, and denial of tribal memory can hasten an individual’s, or a culture’s, demise. As a result, Momaday moves repeatedly from crises to vividly detailed descriptions of landscapes, because he believes that an intimate connection with “place” is vital to human awareness and understanding. In The Way to Rainy Mountain, the historical description of an important ceremonial teepee’s destruction by fire is followed by a slow, soothing description of silence and shadow at day’s end.

Light and shadow, sound and silence, circular imagery, water and animal symbolism, and the four directions of the Medicine Wheel recur, thematic and stylistic instruments with which the author heightens his reader’s awareness of the interconnectedness of life. According to American Indian philosophy, the Medicine Wheel reflects the process of life from birth to death. Each direction possesses its own integral characteristics. The healing of Abel’s dawn run at the conclusion of House Made of Dawn exemplifies Momaday’s use of Medicine Wheel symbolism. The color for the East is the red of dawn; its season spring; its spiritual quality understanding; its animal totem the eagle, a representation of a direct connection to the Great Mystery achieved as the result of successful passage through major life crises.

Momaday’s prose writing style is most often described as lyrical. This quality is evidenced in his stress upon the rhythm and sound of his word choices, designed to reflect both the content and the substance of his subject matter. The following brief passage from The Way to Rainy Mountain describes dawn’s stillness: “It is cold and clear and deep like water. It takes hold of you and will not let you go.” The mystical quality of this language deftly projects the author’s sense of wonder and reverence.

Although he has written in traditional iambic form, Momaday’s most compelling poetry is either chant or syllabic rather than metered. A chant, such as “Plain-view: 2,” involves what might appear in print as monotonous repetition; however, when it is read aloud as if to the beat of an Indian ceremonial drum, its impact increases dramatically. Despite the classification of his poetry as experimental, the chant is firmly rooted in Native American oral tradition. Use of parallelism and repetition increases the power of the words. Furthermore, these techniques serve as memory aids for the listeners so that other levels of awareness may be more easily attained.

Syllabic poetry, such as “The Bear,” depends upon a specific pattern of syllables per line, concrete imagery, and most often the use of rhyme. The advantages of this poetic form are that its rhythms are less artificial than a fully metered poem and that the phraseology is less cluttered and more direct. For Momaday, syllabic poetry appears to reflect more accurately his mystical awareness of, and attunement to, the elements of nature.

Even in the most dire of circumstances, such as the demise of the Kiowa tribal identity, Momaday’s Native American vision enables him to surge toward the hope of resurrection and rebirth. One foundation upon which he bases his perception of life is the historical failure of externally imposed restrictions to alter internal value systems. Recognizing the exigency of establishing a tribal/family memory, whether experienced or imagined, is another. The final step that he repeatedly presents in his writing is accepting the responsibility to feel wonder and joy in communion with the “giveaway” that is this universe.

“The Bear”

First published: 1961 (collected in In the Presence of the Sun: Stories and Poems, 1961-1991, 1992)

Type of work: Poem

Unrecognized by humans who are out of harmony with nature, the bear is a moral animal in balance with the physical and spiritual world.

“The Bear,” winner of the 1962 Academy of American Poets prize, is a five-stanza syllabic poem. Momaday devotes the first two stanzas to the question of the processes employed by humans to distort their visions of the natural world. The remaining three stanzas depict the bear without distortion, as an integral element in the cycle of life.

Humans consciously pervert their perception of the bear because of their unwillingness to face the potential of what they might have been had they opted for nature rather than civilization. One of the defenses that humans favor is the misuse of their imagination to create artificial barriers rather than accepting what already exists. A second technique is the fragmentation of their capacity to penetrate directly to the essence, so that they can deny it.

In stanza 2, Momaday expresses his incredulity regarding human insensitivity. That anyone could so delude himself as to misperceive the grandeur of the bear, one of nature’s most graced, appears to be beyond the parameters of Momaday’s belief system. To the author, the aged bear is a warrior, a moral animal with courage and dignity.

The absolute stillness of stanza 3 is a striking poetic device to reinforce the bear’s immense power. He dominates without action. Thoughtful and discerning, he does not react. He waits. Mythic healer and destroyer, he simultaneously exists in all times, all dimensions.

The bear’s power in the physical world is now limited by age and injury. The consequent imbalance of his spiritual and his bodily potency is symbolic of his imminent return to the Earth Mother. In the final stanza, the bear has magically disappeared, without apparent sound or movement. Nature, in the form of buzzards, shows her respect.

House Made of Dawn

First published: 1968

Type of work: Novel

An alienated young American Indian undergoes the initiation trials crucial to his reemergence as an actualized human being.

House Made of Dawn, Momaday’s first novel, is divided into four major sections with dated chapter subheadings. In keeping with the Native American sense of history, the narrative is episodic rather than chronological. Thus, Momaday evokes both a sense of timelessness and a concentration on the essence of each experiential piece, gradually forming a healing pattern for Abel, the protagonist, as he moves toward an internal congruence with the earth.

Part 1, “The Longhair,” opens and closes with Francisco, Abel’s grandfather. A drunken Abel arrives by bus and is taken home. The ensuing flashbacks from Abel’s childhood are both pleasant and fearful. His lack of attunement with nature is evidenced when, as a young child, he refuses to accept the moaning of the wind and responds instead with fear. The death of his brother Vidal is juxtaposed with Abel’s coming-of-age rites.

Memories of the Eagle Watchers Society, survivors whom disaster had molded into medicine men, are next to surface. Abel catches a great eagle during the hunt but cries when he thinks of the implications of its captivity. Recognizing that the bird is no longer able to retain its natural state of grace, he strangles it. Once again, death is paralleled to life.

As the novel continues, Father Olquin, a priest fascinated by the perverted journal of Fray Nicholas, whom he sees as a saint, and Mrs. Martin St. John are introduced. Despite her pregnancy, Angela St. John plots to seduce Abel. Neither of these antagonists has made appropriate life accommodations for his or her role. Abel himself is too spiritually fragmented to meld with the rhythms of his horse in the annual rooster-snatching contest. The evil albino, however, retrieves the rooster and beats Abel with it. Thus, Abel is directly confronted with his alienation from himself and others.

Following a description of the unique gifts of animals to the land, Abel begins to reexperience nature’s rhythms but discovers that he is not yet healed enough to have words for a creation song. Nevertheless, he does have the power to bed Angela, who sees in him the bear, thereby starting down her own path of healing, which is reinforced by her craving for the cleansing rain. Abel kills the albino, then kneels beside him to honor the dying process and to soak in the purifying rain.

Part 2, “The Priest of the Sun,” is set in Los Angeles. The Right Reverend John Big Bluff Tosamah opens a serious sermon on the power...

(The entire section is 4456 words.)