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Margarita Spirida. Amerikas indiâòu mîti<br />

“Windigos arose in the deep forests in the dead of winter; they stood 20<br />

to 30 feet tall; their lipless mouths contained great jagged teeth; their<br />

eyes rolled in blood; and their footsteps in the snow were soaked with<br />

blood… They were friendless, enemies to each other as well as to man” 10<br />

249<br />

As all the mythologies of aboriginal culture this legend wasn’t invented out of<br />

the blue. It was triggered by the continual difficulties of existence, viz. starvation<br />

which by and large was a quite frequently occurring phenomenon. In general, Indians<br />

didn’t take to cannibalism in such a situation, however, for some of their fellow–men<br />

it was a resolution. Considering the fact that cultural realities are telling precursors<br />

and instrumentalities to form social mechanisms and mediate psychological structures<br />

one can refer Windigo psychosis to culturally – bound disorders.<br />

Mental disturbances point to the specific kinds of value conflicts in a society as<br />

culture nourishes certain stress systems and encourages definite ways of emotional<br />

expression and response. And all that finds its reflection in the mobile of mythological<br />

worlds.<br />

It is obvious that mythologies being a mobile non–actualizable in the factual<br />

world belong to a different sphere of rational and irrational altogether therefore the<br />

possibility of reasonable rendering of mechanisms and instrumentalities within mythological<br />

structures is out of question. The core interest lies in the adopted conventions<br />

to scrutinize one’s spiritual search, to invent answers.<br />

It may be worth half a word to mention that when reality of a possible world is a<br />

matter of belief–system, there is little point in trying to draw a borderline to split the<br />

whole of binary oppositions sanity / insanity, rational / irrational, supernatural / natural<br />

and to distinguish the “truth” of every possible world within mythologies as each<br />

is true within a particular paradigm.<br />

BIBLIOGRAPHY<br />

1.The British Museum Encyclopaedia of Native North America, Rayna Green with Melanic<br />

Fernander, British Museum Press, 1999.<br />

2.America’s Fascinating Indian Heritage. The Reader’s Digest Association, Inc., 1984.<br />

3.American Indians, ed. Keith Cunningham, Wordsworth Ed. Ltd, FLS Books, 2001.<br />

4.Native American Myths and Legends, ed. Colin F.Taylor, Cavendish Books Vancouver, 1994.<br />

5.Native North American Art. Janet C. Berlo and Reith B. Phillips, Oxford University Press,<br />

1998.<br />

6.North American Indians, ed. Lewis Spence, Senate, 1996.<br />

7.On the Plurality of Worlds, Lewis, David, Basil Blackwell, 1986.<br />

8.Shaman. The wounded healer, Joan Halifax, Thames and Hudson, 1997.<br />

9.Tales of Native America. Edward W. Huffstetler Metro Books, 1996.<br />

10. Piper D. The Illustrated History of Art. – NY: Crescent Books, 1995.

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