Oratory (Native American culture)
Oratory holds a significant place in Native American culture, serving as a vital means of communication and expression in both ceremonial and nonceremonial contexts. With many tribes historically lacking a written language, oral traditions became essential for passing down knowledge, including family histories, mythology, and cultural practices. Effective speakers often gained respect and leadership roles within their communities, as oratory was regarded as a spiritual power akin to dreaming. Native American oratory can be categorized into ceremonial, nonceremonial, or a blend of both, with ceremonial speeches often occurring in sacred settings and nonceremonial oratory taking place in public gatherings.
Public speaking was integral to various ceremonies and communal decision-making, with renowned speakers expected to articulate their thoughts on policy. Although historically, the right to speak publicly was predominantly held by men, women have increasingly taken on prominent oratorical roles in recent decades. Common techniques employed in Native American oratory include repetition, metaphor, rhythm, and parallel construction, which enhance the emotional and mnemonic impact of speeches. Overall, oratory remains a cherished and dynamic tradition within Native American communities, reflecting a rich cultural heritage that continues to evolve.
Subject Terms
Oratory (Native American culture)
Tribes affected: Pantribal
Significance: In traditional American Indian cultures, which had no written languages, the ability to speak effectively was a respected trait—and a necessary one; oratorical skill is still highly valued today
The ability to speak powerfully and persuasively is a talent every culture admires. For Native Americans, oratory is an extremely important element of ceremonial and nonceremonial life. Before the invasion of North America by Europeans, most native peoples had no written language, so human experience was memorized and transmitted orally from one generation to the next. The information handed down included family and tribal histories, mythology, craft techniques, and the content and syntax of rituals and ceremonies. Many tribes honored articulate speakers with leadership, since oratory was seen, along with dreaming, as a spiritual power. Most tribes developed both understandings of what made oratory effective and formal rituals surrounding the practice of it.
Perhaps the most concise division of the types of Native American oratory comes from A. LaVonne Brown Ruoff’s book American Indian Literatures (1990), in which the author suggests that Native American oratory may be ceremonial, nonceremonial, or a mixture of these two. Donald M. Bahr, in Pima and Papago Ritual Oratory (1975), uses a more complex system for categorizing such orations as ritual oratory, preaching, and songs and stories.
Ceremonial or ritual oratory occurs in sacred situations. These addresses may be directed toward the powers of nature or to the tribe itself, and may take the form of prayer or the tale of a hero’s journey. Nonceremonial oratory, or preaching, takes place in public settings, such as at parties, political events, battle sites, and council meetings. In his essay “The Plains Indian as a Public Speaker,” Theodore Balgooyen writes, “Public speaking was associated with nearly every kind of public ceremony and was an important means of settling political and legal questions. Every respected warrior was expected to speak on matters of policy if he had a strong opinion.”
In daily practice, oratory took many forms. In the Southwest cultural area, tribal leaders often gave a sermon each morning from the top of a hut or mound. In rituals of mourning and celebration, leaders and warriors were often moved to eloquence as they expressed sorrow, hope, and thanksgiving for all that the Great Spirit had done. The most commonly collected examples of native oratory are speeches given at tribal councils and U.S. government forums in which Native Americans struggled for peace and for their rights. Children and adults learned history and geography from tribal storytellers, as well as tribal values and the original meanings behind customs and ceremonies.
The right to speak publicly, Ruoff notes, was generally restricted to men, but there have been numerous exceptions, including Chief Viola Jimulla (Yavapai), Sarah Winnemucca (Paiute), Celsa Apapas (Cupeño), Warcaziwin (Sioux), and Gertrude S. Bonnin (Sioux name: Zitkala Sa). Over the past several decades, particularly, the status of women as orators has grown significantly.
A variety of techniques can be identified in Native American oratory, whatever its context. One of the most common tropes is repetition. By repeating key words or phrases, the orator is able to emphasize certain themes and is able to make each speech more memorable for his or her listeners. For example, when Creek leader Tecumseh confronted Governor William Henry Harrison about his violation of various agreements, he frequently referred to Harrison as “brother.” This was ironic, because Tecumseh was notifying Harrison that if he did not make amends with the Indians, they would declare war. By repeatedly calling his potential enemy “brother,” Tecumseh suggested that his people wanted peace and he reinforced the idea that European Americans and Native Americans were equal.
Another technique which Bahr describes is the “there was/he did” technique. This device operates as a form of parallel construction, in which one section—the there was line—“states the existence of a thing,” while the following section—the he did line—“tells what was done to it.” Using this technique, an orator was able to construct long chains of events, thus forming a logical and descriptive narrative.
Other oratorical techniques used by Native Americans include the careful use of rhythm, metaphor, assonance, and alliteration. These techniques, which can help make speeches more easily understood and remembered, were common among all tribes, and they remain in use by Native American orators today.