The Girl Who Climbed to the Sky
The Girl Who Climbed to the Sky is a folktale from the Arapaho nation about a girl, Sapana, who is tricked by a supernatural sky-being into traveling to his home, where he keeps her, and then must find a way to return to her people, helped by the buzzard and the hawk.
The story is nearly identical to the first part of the Cheyenne legend of Falling Star in which a young maiden climbs an ever-growing tree in pursuit of a porcupine and finds herself in the sky realm, unable to return to earth. In that story, the young woman dies trying to escape, but her son, Falling Star, is rescued and raised by the meadowlark, finally returning to his people as a great champion. In the Arapaho story, Sapana is rescued by the birds who hear her cry and come to her aid.
The Girl Who Climbed to the Sky deals with many themes common in Native American literature including devotion to a cause and determination (exemplified in Sapana's pursuit of the porcupine), things not being what they seem (the porcupine is actually a sky-being), and the importance of one's home. The tale also serves as an origin myth explaining why the Arapaho always left food for the buzzard and hawk after a buffalo hunt. The story is still among the most popular Arapaho tales, is also told by citizens of the Caddo nation, and is frequently included in anthologies.
Cheyenne, Arapaho, & Bird Figures
It is not surprising that the Cheyenne Falling Star and the Arapaho The Girl Who Climbed to the Sky share similarities as the two nations were – and still are – closely related. The Cheyenne and Arapaho allied against common enemies in the early 19th century, and, although they were different nations, they had, and have, many cultural aspects in common. Scholar Adele Nozedar comments:
When the settlers first came upon them, the Arapaho were already expert horsemen and buffalo hunters. Their territory was originally what has become northern Minnesota, but the Arapaho relocated to the eastern Plains areas of Colorado and Wyoming at about the same time as the Cheyenne; because of this, the two people became associated and are also federally recognized as the Cheyenne and Arapaho tribes. (25)
It is unclear where the name Arapaho originated, but it seems to have been given to the people by European colonists who mispronounced the name given them by the Crow – Alappaho ("Many Tattoos") – and then the Arapaho began to refer to themselves by that name. They called themselves Hinono'eino ("the people" or "our people"), and the Cheyenne called them Hitanwo'iv ("People of the Sky"). After forming their alliance, the Arapaho and Cheyenne intermarried, and their histories became entwined. As Nozedar observes, their close relationship is recognized today by the US government, but it should be noted that they are distinct nations, each with their own culture, religious rites, and stories.
In regards to religion, the Arapaho have acquired the reputation of being more spiritually oriented and introspective than other nations, which has led some writers to make sharp distinctions between them and the Cheyenne. Scholar Michael G. Johnson, for example, comments, regarding the two in the 19th century:
The Arapaho were often noted for their religious and contemplative disposition, less warlike than the Cheyenne. They were a nomadic equestrian people, hunting bison, developing military and age-graded organizations, and observed the Sun Dance. (119)
While Johnson's observation on the religious disposition of the Arapaho is accurate, the other aspects listed apply equally to the Cheyenne. The Cheyenne also had military societies, hunted bison, had age-graded organizations, observed the Sun Dance, and were no more "warlike" than the Arapaho. The Cheyenne Creation Story and Arapaho Creation Story also have much in common. The differences between the Cheyenne and Arapaho, though marked, are not as great as their similarities, and this is evident in their literature, which features common themes and figures, including birds.
Birds frequently appear in the tales of all Native peoples of North America and often as helpers, messengers from the gods, and guides. The use of birds in stories, lore, legend, and ritual prayer is not at all unique to the Cheyenne and Arapaho, but there is a familiarity between birds and humans in the stories of both nations that, generally speaking, seems warmer than the same relationship given in the stories of the Sioux or Pawnee or Cherokee or other nations.
In Falling Star, it is a meadowlark who saves the hero and raises him, and in The Girl Who Climbed to the Sky, it is the buzzard and the hawk, and in both, the birds are presented more as family members, helpers, than as spiritual guides or messengers. Like family members – in theory at least – they may not always be able to save or even help a person, but they are always there to lend what help they may. In Falling Star, the meadowlark is unable to save the maiden but raises her son. In The Girl Who Climbed to the Sky, the buzzard is presented as a friend and helper, but it is not always depicted that way in Native American literature. Vultures are sometimes portrayed as "helpers" who dispose of the dead and clear away waste but, often, are seen as bad omens symbolizing death or disaster.
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