Katlynne Wolf

Auge 225-01

12/4/19

The Ideological Resistance of Colonialism Through the Journey of

Pueblo Mythology.

The implementation of western ideals within various cultures and minority groups

reflects a clear form of western ideological domination. In the novel, Ceremony, readers

are provided several examples of the way in which ideological domination has

manifested itself within the Pueblo community. While the book works to demonstrate

western domination, it also works to provide readers with a method of resistance to such

manifestation. The Pueblo myths imbedded within the novel serves as a form of

ideological resistance to the ideals of colonialism and western culture. The Pueblo Myths

are essential to the resistance of western ideological domination and reconnection of the

Pueblo Indians to their culture.

Ideological domination is defined as the elite’s justification of the ruling of a

subordinate group. In the novel, Ceremony the ruling elite is the white culture that has

characterized the Pueblo Indians as the subordinate group. This stems from the belief that

western culture, which idealizes modernity and technological advancements is superior to

cultures that are more inclined to characterize an individual’s connection with nature as

essential to daily life.

An example of such ideological domination can be identified in Ceremony’s

portrayal of Rocky and his western ways of thought. Rocky, attended a western style

Christian boarding school that worked to engrave “white” forms of thinking within the

students, to eventually root out any type of cultural influencers. This can be exemplified,

when Rocky differed in the way in which he believed the deer should have been

preserved. “Josiah would prepare a little bowl of cornmeal and place it by the deer’s head

so that anyone who went near could leave some on the nose. Rocky tried to tell them that

the keeping the carcass on the floor in the warm room was bad for the meat. He wanted

to hang the deer in the room where the meat could stay cold and cure properly” (Silko,

48). This quote demonstrates Rocky’s preference to utilize the scientific method, or

western method of preparing meat over the traditional Pueblo methodology. Through this

quote, readers can observe how the forced assimilation, inflicted by the boarding school

has led him to perceive the Pueblo culture as inferior.

Another example of the ideological domination that permeated throughout Pueblo

society derived from the participation in warfare by the Indian men. The Pueblo Indians

that returned from World War Two became known for their heavy drinking and

continuous retelling of war stories. Emo, a particular Veteran was one whom discussed

the Japanese soldiers, or enemy soldiers as less than human. He told such war stories in a

way that celebrated the advancements of technology and warfare. He said, “We blew
them all to hell. We should’ve dropped bombs on all the rest and blown them off the face

of the Earth” (Silko, 56). In the text, Emo is clearly illustrating the ideals of western

domination that had been imbedded within him through the assimilation forced upon him,

by the war. His embracement of the utilization of technology and warfare demonstrates

ideological domination.

The various examples of ideological domination and its attempt to eradicate the way of

Pueblo Culture faces resistance from the traditional Pueblo mythology. Ideological resistance is

defined as the promotion of counter ideologies imposed upon by the dominant groups ideology.

This can take form in religion, folk religion, and mythology. Therefore, the inclusion of the

myths within the chapters serves as a counter to the previous analyzed examples of ideological

domination and forced assimilation.

The first encounter with Pueblo mythology begins on the first few pages of the

novel. The usage of mythology and storytelling in the beginning of the book depicts the

importance of storytelling within the Pueblo Culture. It says, “You don’t have anything if

you don’t have stories. Their evil is mighty but it can’t stand up to our stories” (Silko, 2).

The quote informs the reader on the second page of the book, how essential the story is to

the Pueblo people and their fight against the evils of western ideological domination. The

author does this to stress the importance of the myths in its fight against the witchery

imbedded in western culture.

One myth in particular was based on Pa’caya’nyi, the son of Old Woman K’yo’

and the magic trick he showed to the people. In this story Pa’caya’nyi tricks the people
into believing that the water pouring out of the wall was magic. The people became so

entranced by this particular magic they abandoned any appreciation to the magic that the

Earth offered, which was the plants, grass and trees. As a punishment, Nau’ts’ity’I, “took

the plants and grass form them. No baby animals were born. She took the rainclouds with

her” (Silko, 45). The repercussions of the people lack of appreciation for the natural

world and an admiration for the magic tricks, resulted in the depletion of nature.

The water that was described as pouring out of the wall in the story can be

identified in modern day society as a sink, or water fountain. In other words, the magic in

the myth represents the progression of technological advances. The myth works as a

warning to the Pueblo Indians that the fixation upon technological advances and

admiration for other western ideologies will result in the destruction of the natural world.

Another myth within the novel Ceremony was The Gambler. This myth tells a

story of a magician who gambles with any person who wanders into his house. Through

various methods of manipulation, the Gambler is able to win all possessions of the man

betting against him. He even gains possession of all the storm clouds, resulting in the

worlds drought. In order to gain back what the individual has lost, as well as the storm

clouds they must successfully answer the question of what he holds in his bag; the

Pleiades and Orion constellations. Once the drought had caused severe damage to the

natural world, Spiderwoman’s grandson set out to defeat the Gambler and return the

storm clouds. She provided him the necessary knowledge and resources to defeat the

Gambler. The conclusion of the myth said, “Kaup’a’ta was magical and he couldn’t be
killed anyway and he was going to lie there and pretend to be dead. So Sun Man knew

what to do: He took the flint blade and he cut out the Gambler’s eyes He threw them into

the south sky and they became the horizon stars of autumn” (Silko, 163). In order to

understand the purpose of the myth and its placement at that point in the story, one must

recognize the numerous mentions of stars and constellation.

The meaning and placement of the myth held relative significance in the novel.

For example, the myth was placed after Old Betonie had told Tayo of his vision that his

journey would lead to an encounter with a women and a specific star pattern. Tayo’s

ability to observe the same stars that Old Betonie identified in his vision and in the myth,

allowed Tayo to recognize the truth in Betonie’s process. This specific process that began

after Tayo witnessed the star pattern that night created a pathway to Tayo’s unification to

the roots of Pueblo identity and culture. It is evident that the stars in the myth were

connected to the stars in Betonies’ vision to guide Tayo in a form of ideological

resistance and return to Pueblo identity.

A myth that demonstrates significance in the novel Ceremony is the myth of

Coyote. In this story the son in law went missing. The mother in law suspected that

Coyote was to blame. After following the tracks, they did in fact find the grandson to be

in dire condition and only able to let out a coyote sound in response to the questions

being asked of him. The Bear People began to make substantial efforts in order to restore

the boy’s identity. This process took several steps, or “hoops” to complete. The medicine

man said, “Come home, happily return belonging to your home return to log life and
happiness again return to long life and happiness again” (Silko,133). This return to what

is referred to in the myth as home, is a representation of Tayo and his journey to the

return of Pueblo culture. The myth continued to say, “When he passed through the last

hoop it wasn’t finished They spun him around sun wise and he recovered he stood up The

rainbows returned him to his home, but it wasn’t over. All the kinds of evil were still on

him” (Silko,134). In the quote, readers gather the understanding that the journey back

from the trickery of the Coyote is a lengthy one that encompasses several steps for

complete renewal. The myths placement holds significance in the novel because it is

intentionally put in the section where the Tayo’s scalp Ceremony is taking place. Tayo’s

process home, or to an identity that is not corrupted by the witchery of western

ideologies, is similar to the grandson’s journey back to an identity not corrupted by the

trickery of the Coyote. The myth of the Coyote and Tayo’s ceremonial procedures work

to resist any type of ideological domination conducted by any outside influencers,

whether that be Coyote, or white culture.

One myth in particular that was presented throughout the entirety of the novel was

the story about Hummingbird and Fly. At a time when drought and the depletion of the

land and all of its beauty and resources had occurred, the two set out to restore the natural

world. It is essential to recognize that the fly and hummingbird, which are often depicted

as a lesser value compared to other animals and insects, are the ones to take on such a

task. The reason the hummingbird and fly are chosen is to demonstrate that even the

minute things in nature matter, showing that all of Earth’s creations hold a significant
importance and purpose. Their journey requires several different obstacles and challenges

in order to appeal to the corn mother and end the drought. Finally, towards the

concluding pages of the novel, the myth appears once again when she told them, “Stay

out of trouble for now on. It isn’t very easy to fix up things again. Remember me next

time some ck’o’yo magician comes to town” (Silko, 237). The myth depicts the extensive

process that takes place in order to restore the natural world after facing the corruption of

“magic” or ideologies of western cultures. Similar to Tayo’s journey the process is

lengthy and requires the completion of several steps, or ceremonies to complete the

restoration. Corn Mother, specifically states what can otherwise be interpreted as a

warning to the Pueblo people who may be inclined to engage in such ideals in the future.

The myth works to explain the importance of a resistance towards the ideological

domination of western culture.

The implementation of several examples of Pueblo mythology such as

Pa’caya’nyi trickery, The Gambler, Coyote, and HummingBird and Fly, take the form of

resistance towards the ideological domination of the western world. The lack of

appreciation and admiration for the Earth and the resources it offers is prominent in white

culture. The myths show the destruction and depletion that will come as a result to this

type of ideology. The Pueblo utilizes the myths to provide a warning to the dangers that

will arise from the disconnection of the natural world.

The ideological resistance against western ideologies takes form in the mythical

stories. The myths offer an essential message for all members of the world and not just to
those within the Pueblo community. Western communities, in particular that prioritize

technological advancements over the natural world, are at most in danger of perpetuating

the depletion of natural resources. In other words, the take away from the mythology

offered in the novel Ceremony, is universal. It is one that can be applicable to all

members of all communities.