Tricksters: Hopping Jays and Treasured Elders by Ty Nolan

   One of the last times I heard my relative Sobiyax (Bruce Miller) tell a story was at a conference in Las Vegas. He was in a wheelchair and looked frail.  I still thought of him as being so large and strong.  He had once punched out a horse.  He broke his hand.  When our van was blocked by a car that had parked too close, he managed to push it so hard, it tipped enough for us to back out.  Diabetes had taken away one of his legs; a stroke would take his life a few months later.  At the conference, Sobiyax told the Twana story of “Why Blue Jay Hops.”

Long ago, long before the coming of the Great Flood, Blue Jay was hungry.  He was excited to hear Bear inviting people to his Longhouse for a feast.

The food was placed in the proper ceremonial way, but there was no oil.  Now in those days, one would dip one’s food in oil, much the way today you might spread butter on your bread, or put dressing on your salad.

When the people saw there was no oil, they started to mutter, “Why Bear doesn’t even know how to give a feast!” 

Another commented, “No Oil! How Rude.  We should just go home.”

Bear heard what they said, and laughed.  “You want oil?” he called out.  “I’ll give you oil!”  And he danced out to the middle of his Longhouse where the fire was burning and the salmon was roasting.

He sang his Song and as he sang he rubbed his hands together.  Now bears have a lot of fat underneath their skin, and the heat of the fire started to make the fat melt, and it dripped out in the form of oil.  This was caught by his relatives in a large wooden bowl and passed around to his guests.

Someone was watching this and that someone was Blue Jay.  He envied the Power and magic of Bear.  Before the people left, Blue Jay called out, saying, “Next full moon, I invite all of you to my Longhouse for a feast!”

The following moon, the people gathered at the home of Blue Jay.  Once again, they were shocked to see there was no oil. 

“Blue Jay doesn’t even know how to give a feast!” 

“How rude!  No oil!  We should just go home.”

     Blue Jay laughed and shouted, “You want oil?  I’ll give you oil!”  And he danced out to the middle of his Longhouse, where the fire was burning.  He sang the Song of Bear, and began to rub his hands – really his feet – together over the fire in the manner of Bear.

     Now our Old People teach us that everyone has a Song. Part becoming an adult is learning what your Song is, so you can become all that you can be.  A Song can be given; a Song can be shared.  But a Song must never be stolen.
  Someone was watching.  And that someone was the Creator.  The Creator was so angry, He made the fire jump up and it burned Blue Jay’s feet.  And that’s why even today when you see a Blue Jay, his feet are dark and twisted, as though they’ve been burned in a fire.

A Blue Jay can’t walk like a normal bird.  He can only hop.  Even today, Old People will say, “He hops like a Jay,” which means the person they’re talking about is a thief.

  The Trickster best known to non-Natives is Coyote, but if you continue further up in the Pacific Northwest, Native people will tell Raven stories that sound very similar to those of Coyote. Among some of the Native communities in between, the stories will focus on Blue Jay, and the Winter Spirit Dances are sometimes called Blue Jay Dances.  In one story, Blue Jay rescues light, but in doing so, a door slams shut on his poor head, resulting in its odd flattened shape.

A resource I would suggest, not only for Native American material, is the NPR program, Sound & Spirit. Fantasy writer Ellen Kushner is the host and co-producer, and the program frequently features mythological themes. Click here and then scroll down through the archived programs to discover a terrific show on Tricksters, as well as one on Native Americans, and yet another on Storytelling.

If you are looking for some written Native American resources, you might try a curriculum created for the U.S. National Park Service.  In a number of Parks, staff will do “interpretive” work interacting with visitors, particularly children.

       And finally—you might enjoy reading the words of Sobiyax, discussing ecology and the story of trees.

  If you still haven’t gotten your fill of Native American Stories, you can click on to my blog. This is a site where I get to play with traditional stories, foods, and culture.

(First blue bird image courtesy of v4vodka,  second courtesy of vidterry)

6 responses to “Tricksters: Hopping Jays and Treasured Elders by Ty Nolan”

  1. Liz Warren Avatar
    Liz Warren

    Ty – Welcome to Arizona and thank you for relaunching Tell Me Something Good with these two great posts!

  2. Sharon Gilbert Avatar
    Sharon Gilbert

    Ty, I loved your story, and what a good one to remind us storytellers to take care when we begin telling a story that we have read or heard somewhere else. We should make sure we’re singing our song when we’re telling.

  3. Ty Nolan Avatar

    Thank you, Liz and Sharon–one thing I mention when I’m teaching about Native American stories–they almost always will have a “genealogy”–the story didn’t just “drop out of the sky.” It’s always a good thing to let an audience know where the story came from and how it came to you.

  4. Liz Warren Avatar
    Liz Warren

    I was just talking with Marilyn Torres about that this morning. I think audiences really enjoy learning the provenance of the story, how we are connected to the story and the teller. Even when the “teller” is someone who collected the story in the anthology. I feel a great affection for the Irish folklorist Sean O’Sullivan. His folktale collections name the teller, the town where they lived, and who collected the story from them. He often includes biographical notes about the tellers he knows. Even though I never met him or the original teller, I like to tell my listener’s about him and his passion for the subject.

  5. Sean Buvala Avatar

    Yes and…
    I think that we have to be careful as tellers not to appear too pretentious to our audiences, spending too much time providing intro and background to the story. We’re dealing with MTV-trained attention spans now basically with anyone under the age of 50.
    As folks become more connected to story, they become more interested in the whys, wheres and, as Ty writes, the genealogy of the stories. I have found that modern non-academic audiences don’t give much of care for background of performances- at first. It’s something that they can grow in love and appreciation for as they mature in their understandings.
    As a teller, I can still respect the story, its journey and its place in community without giving a dissertation every time I tell it. I often cringe at tellers expressing too much the history of the story before they tell it- for me, it spoils the story. Put the story in its place and time then TELL it to me. Then we talk about what we all shared.
    I think the model of “Folktales for Grownups” at SMCC is great- tell the stories and let those who want more depth hang out and ask questions of the panel afterwards. Great model.

  6. Ty Nolan Avatar

    Well, it’s a context of the story as well. I come from a culture where if you don’t have the recognized right to tell a story, you can be stopped in the middle of telling it and be publically humilated. The traditional attitude is that this is no different than you getting into someone else’s car and driving off with it without their permission. I suppose grand larceny translates across some cultures, lol.
    My aunt experienced this when she was telling one of our family legends in a public setting. A woman in the audience challenged her, so she stopped the story and they spent time reciting their genealogy. Turns out the woman was related to our family—7 generations ago. That’s why both lines of the family had the same legend.
    I should also add that when you’re working with an audience that has no point of reference to something, it can be useful to describe a story element in a way that’s accessible to listeners. For example in one story, there’s a line of how sparks fly up from the fire. Many young children have never seen a “real” fire and have no point of reference to the sparks. I might change the story to say “they were like sparklers on the 4th of July.”
    Just so, when I’m presenting in Europe, “the 4th of July” won’t have a lot of meaning to children in the audience, so I also need a analog to that 🙂

Leave a Reply

Your email address will not be published. Required fields are marked *