Inthe context of aboriginal American, biology and natural settingincorporate things which are frequently very vital components of anative way of life. In a general sense, the earth is the maker, aprofound being containing a huge number of standard divinities(Silko, 9). Along these lines, land is accentuated to be thewellspring of all sustenance — an emotional wellspring of tribalhistory and stories, furthermore a describer of character, both inthe individual and tribal context, while giving physical nourishment(Kawamoto, 2). On the account of these closures, the expression"nature" is substantially pointless in a depiction of thelocal way of dealing with land in the context of native Americansetting (Kawamoto, 8). In the line of thought of the Americans,nature inspires a dream of a world in its physical sense that isdeemed to be quite distinctly different from the individualperception of the world where the authority and control is bestowedupon the humankind to rule the universe (Ortiz, 15). Naturalphenomena are not fundamentally inside such western originations.Recognizing this deficiency of western connotations to portray theAboriginal American`s cognizance of the earth and its fundamentalparts, Leslie M Silko who is a Native American writer, hasexemplified the expression "scene"as it is translated by her tribe, Pueblo in the story YellowWoman, “the term landscape, mentioned in the English language, ismisleading.‘(Silko, 27)
Fromthe tribe of Silko, one of the components of the natural world is thehuman being. This representation was seen in various ways such ascultural, political and even historical as connoted by the YellowWoman. In relation to the cultural and historical point of view, anindividual is perceived to be likened to natural world and landscape(Silko, 10). By definition Silko as an individual is not strictlymentioned as a “Nature Writer” but she also explores some of thevital thematic issues that touches on the natural wellbeingespecially in her story YellowWoman whichincludes the depiction of the political history of the nativeAmerican (Silko, 5). It should be noted however that the work ofauthorship, as most writers from the native American, has fundamentalprinciples which is seen to have a distinct connection with thevarious forms of nature and land. Even though literacy works thatthese writers have may not touch on the connotation of the “Indian”context, it should be noted that there is always the influence thatcomes from the native American which can be instigated geographicallyor in the lines of tribal perspectives with specific narrativeculture. This influenced is usually brought about by the importantlandscape tradition displayed by the Native Americans. The degree ofthe influence of this culture is of very critical importanceespecially while defining the cultural relationship represented bythe Aboriginal Americans as it transcends to the American landscape.The specific “belonging’which Silko accentuates in her story, is evident both in thenarrative and oral forms of the Native American (Ortiz, 15).
Thiscourse of development of the landscape is often recognized in thelinkage of various tribes with what is connoted by Alfonso Ortiz as"precisespatial referents."(Ortiz, 135). This development of connection exemplifies a precisesystem of documentation, recognizing specific tribal foundation notonly as a homegrown tradition but also as the architect of the folksand consequently gifted with paternal abilities. Silko hasarticulated of this documentation, with specific focus on the YellowWoman that is documented in Pueblo stories of creation (Silko, 9).Further, the practices and culture of Native Americans were largelydependent on the understanding of the landscape and all other aspectsthat are associated with it (Ortiz, 45). Therefore, the connectionbetween cultural beliefs and practices is closely related to thelandscape. This is the existing topography that majorly influencedand nurtured behavior (Kawamoto, 9). To fully derive the meaningswhile at the same time drawing clear lines between differentunderstandings, ancient stories have to be looked into with greatkeenness. Physically, nature was enlisted in such a way that themajor components of nature: each creature, plants and animals isgiven a place and importance (Silko, 2). Since the originaldefinition leaves the "landscape" as a player itself,people have to understand the historical background of the NativeAmericans, their political stands deeply and probably reiterate theirspiritual points of view concerning the landscape (Ortiz, 7). When amythical dimension is taken, the landscape, according to NativeAmericans, is accentuated as the primary player in each andeverybody`s life. In actual sense, the topography was able tosuccessfully introduce a new way of life for a group of people or anindividual (Kawamoto, 12). This depends on the aggressiveness of theenvironments and how it affiliates to the people.
Forinstance, rock formations or water sources dictated when and whereceremonies were held by the Native Americas. This apparently meansthat there is nature that controls them and not them controllingnature. Further, we get to understand that people would quickly adaptto whatever nature presented (Kawamoto, 7). Through this, it was acommon site to see a community`s laws and regulations stronglyinfluenced by major physical features such as mountains, rivers, andhuge trees. These were sometimes regarded as deities that wereresponsible for the creation of existence. Silko`s explanations,therefore, touched on the adaptations of the Native Americans to whatnature presented (Silko, 33). From her work, nature and culture werebrought together in such ways as determining the sources of power andmagic “Thecorn woman magically solves problems in many ways”.These were closely associated with Oral narratives and otherceremonies that were held in the past.
Inconclusion, Silko organizes the ideas of Native and Non-NativeAmericans differently with reference to landscape and theunderstanding of nature. From the text, it is evident that it is fromthe ancient stories and ceremonies that we get to relate culture andnature since this was when people`s way of life was ultimatelydictated by the environment. Religion and Politics were given meaningand importance according to the laws of the land and the reliabilityof nature towards a sustainable human life (Silko, 13). Theecological surrounding, therefore, co-exists with the people.Different people presented different perspectives concerninglandscape and nature.
Kawamoto,Marcia Tiemy Morita. "CONTEMPORARY MYTH CONSTRUCTION IN THE“YELLOW WOMAN”." EstudosAnglo Americanos:2012.
Kirwan,Padraig. "The Emergent Land: Nature and Ecology in NativeAmerican Expressiv e Forms." Dublin:University College. Retrieved March11 (1999): 2006.
Ortiz,Simon J., et al. "NATIVE VOICES." Dublin:University College. Retrieved March11 (1999): 2011
Silko,Leslie Marmon. "Yellow woman and a beauty ofthe spirit: Essayson Native American life today." (1996).