The power of stories to cross cultural and temporal boundaries is undeniable. “Badger-Woman,” a tale from the Arapaho Nation, exemplifies this truth. This morality myth, laden with symbolism and cultural lessons, echoes universal themes of virtue, betrayal, and justice. Yet, it remains uniquely rooted in Native American traditions. Its enduring resonance among Arapaho, Cheyenne, and Sioux communities showcases the timeless nature of its lessons.
Exploring the story of “Badger-Woman”
At its core, “Badger-Woman” tells the story of two brothers on a hunting expedition accompanied by the wife of one of them. The wife, known as Badger-Woman, tries to seduce her brother-in-law. When he rejects her advances, she vows revenge. The tale unfolds with elements that are both dramatic and instructional, emphasizing virtue and exposing the consequences of dishonor.
This tale, recorded in the early 20th century by anthropologists George A. Dorsey and Alfred L. Kroeber, is part of the collection “Traditions of the Arapaho.” While the exact origins of the story remain uncertain, it fits comfortably within a lineage of similar narratives across cultures.
Universal themes and cross-cultural echoes
The story of “Badger-Woman” parallels myths from various civilizations. For instance:
- Ancient Egypt: The tale of “Two Brothers” (Anubis and Bata) involves similar betrayal and divine intervention.
- Biblical accounts: Joseph’s rejection of Potiphar’s wife in Genesis 39 aligns with the theme of resisting temptation and facing false accusations.
- Greek mythology: Bellerophon’s rejection of the advances of Anteia (or Stheneboea) mirrors the archetype of the spurned seductress.
- Chinese folklore: The ghostly Nie Xiaoqian’s failed seduction of the virtuous Ning Caicheng further highlights this recurring theme.
Despite these resemblances, “Badger-Woman” remains distinct. Its grounding in Arapaho cultural symbols and values adds a layer of depth, making it a unique teaching tool for its audience.
Arapaho symbolism and cultural insights
One of the most intriguing aspects of the tale lies in its use of traditional symbolism, notably the numbers three and four and the representation of animals.
Sacred numbers
- Four: This number, sacred in many Native American traditions, represents balance and the cardinal directions, reflecting harmony with nature.
- Three: Often signifying imbalance or potential conflict, its use highlights the tension central to the story.
Animals as spiritual guides
Animals in Native American lore often embody protective or guiding spirits. The wolf, appearing in this tale, serves as a powerful and respected helper. However, the badger’s role diverges from its usual representation.
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The inverted symbolism of the badger
Traditionally, the badger is a symbol of protection and tenacity. In Native American spirituality, it represents courage, healing, and defense. Bobby Lake-Thom, a scholar on indigenous traditions, describes the badger as a “good sign,” warning of danger and offering warrior-like resilience. Yet, in “Badger-Woman,” this symbolism is subverted. Here, the badger embodies duplicity and treachery, reflecting the titular character’s betrayal and moral failing.
Such inversion not only heightens the dramatic tension but also underscores the importance of virtues like loyalty and honor. For the Arapaho, the story became so influential that the word for “badger” came to mean “murderer,” a poignant shift reflecting the tale’s moral weight.
Didactic power of the myth
“Badger-Woman” operates as a morality myth, a story designed to teach and instruct. Its themes resonate strongly with Arapaho cultural values, serving as a cautionary tale about the dangers of selfishness and betrayal. By connecting personal virtue with communal harmony, it reinforces societal norms and expectations.
Moreover, its continued telling in Cheyenne and Sioux communities indicates its broader relevance. Each retelling reinforces shared values while allowing for reinterpretation in changing cultural contexts.
Full text of the Tale Badger-Woman
Once upon a time, a man, his wife, and his younger brother set out on a hunting trip, camping far from their village. The husband would go out each day to hunt, while his brother spent his time on a nearby hill, keeping his distance from his sister-in-law to avoid any misunderstandings.
One day, after her husband had left to hunt, the wife approached her brother-in-law with a proposition that shocked him. “Come, let us be together,” she said. But the young man was appalled. “Sister-in-law,” he replied firmly, “I cannot do this. I love my brother, and it is wrong. Even if no one else knew, I would not be able to face him.”
The woman was relentless, pleading, “No one will ever find out. It will be our secret.” But the young man remained steadfast. “I cannot betray my brother. Please, let this end here,” he said, leaving for the hill to spend his day in solitude.
The next morning, as the husband once again left to hunt, the wife tried again to seduce her brother-in-law. He refused her advances, repeating his reasons. Frustrated, he left the camp early and climbed the hill, where he spent the day gazing at the horizon and singing. The hill had become his refuge, away from her persistent attempts. When evening fell and his brother returned, the young man would come down, only to face her manipulative behavior again. This pattern continued, leaving him distressed and sorrowful.
One day, the wife, enraged by his rejection, decided to punish him. “If he won’t do as I wish, I’ll make him pay,” she muttered to herself. She dug a deep pit under the bedding in the tipi and covered it with a thin layer of earth. When the young man came back for lunch, he sat on his bed, unaware of the trap. The ground beneath him gave way, and he fell into the hole. Before he could react, the wife covered him with earth, burying him alive.
That evening, the husband returned to find his brother missing. Concerned, he asked his wife about his whereabouts. “He hasn’t come back yet,” she lied. The husband spent the next few days searching for his brother, scouring the hill and the surrounding prairie. When he found no trace of him, he concluded with a heavy heart that wild animals must have killed him. The couple returned to the main camp in mourning, though the wife’s grief hid a dark secret. In moments of solitude, she whispered to herself, “I buried him. He is gone.”
Meanwhile, the young man lay trapped in the pit for several days, growing weaker and closer to death. One day, a gray wolf stumbled upon the abandoned campsite and sensed his suffering. The wolf howled to summon others, and soon, a pack of wolves and coyotes gathered. Together, they dug him out. Barely alive, the young man was nursed back to health by the wolves, who brought him meat and cared for him until he regained his strength.
Once he recovered, the wolves guided him back to his family’s camp. His sudden return astonished everyone, and his brother was overjoyed to see him alive. The young man recounted his harrowing experience, revealing his sister-in-law’s betrayal. Furious and heartbroken, the husband demanded justice.
The wolves, who had saved him, asked for a feast of pemmican as thanks. A large amount was prepared, and the young man and the wife were sent to deliver it to the wolves, who waited outside the camp. When they arrived, the young man turned to his sister-in-law. “You have carried this burden here,” he said, “and now you will join it.”
At his command, the wolves attacked the woman, devouring her swiftly. She paid for her wickedness with her life, leaving behind a lesson of betrayal and retribution. From that day on, her story became a warning told through rituals, and the badger, which she came to symbolize, was forever associated with treachery in their ceremonies.
