Our orator’s first name, given to him at age 10, was Otetiani. Otetiani means “always ready”. His father was a Cayuga and his mother was a Seneca of the Wolf Clan. Upon reaching manhood, he became a Chief of his mother’s Seneca tribe. At this time he was also given the name Sagowetha. Sagoyewatha means “he keeps them awake” (Daniel N. Paul 2010). The chief’s popular title is Red jacket. This named arrised from his act of wearing one of Britain’s red coats, symboling his support of the English in the American Revolution. The orator’s names alone have depth and background. When reviewing the influential events and experiences in his life, it will be evident that these have a large impact on what and why his statements are made during a speech. (Columbia Electronic Encyclopedia 2009)
Red Jacket was well known for several characteristics and events. Before our first speech in 1805, which will soon be covered, Red Jacket was working politically. In1786 he urged that hostility against the Europeans continue at the Native American Conference at the mouth of the Detroit River. In 1792, he and several other Native American Chiefs visited the United States President, George Washington. (Columbia Electronic Encyclopedia 2009) He is described to have been articulate, skillful, and intellectual man with a good memory. At the same time though, he became known by his peers as an alcoholic accused of cowardice and egotism. (Granville Granter 2007) Red jacket must have been fully aware of these views and names people had of him. It would be important then, when giving a speech in front of both groups of people to remember the preconceived ideas listeners around you have, so you can build off of that, or prove them wrong.
Red Jacket’s translated speech, “You have got our country but are not satisfied; you want to force your religion on us.” is one of many rhetorical devices (packaging appeal), hidden agendas (making fun of God), and possibly abused translation. (Cannavo 1998:46-47, Venuti 1992:160) The first few words Red Jacket spoke were packaging, as he appealed to his audience, Cram, by calling him a brother and a friend. Three words into the argument we have already detected rhetorical devices. Red Jacket then uses this poetic metaphor of the sun to describe their meeting. Next the orator appeals to an individual, God. Someone who Red Jacket knows Cram, a missionary, views as highest authority. (Blaisdell 2000:41) He says it is God’s doing that they meet on that fine day.
Interpretation is an important factor of explaining the speech presented. Rhetoric , accuracy of the message, hidden agendas, and assumed semantics should be examined to determine the various possible messages derived from the text. (Cannavo 1998:42)
Bibliography
1. Blaisdell, Bob, ed. 2000. Great Speeches by Native Americans. New York:Dover Publications.
2. Murray, David. 1991. Forked Tongues: Speech, Writing & Representation In North American Indian Texts. Bloomington and Indiana: Indiana University Press.
3. Cannavo, S. 1998. Think to Win: The Power of Logic in Everyday Life. NY
4. Vanerwerth, W.C. ed. 1971. Indian Oratory: Famous Speeches by Noted Indian Chieftains. Norman: University of Oklahoma Press.
5. Swearingen, C. Jan. 1991. Rhetoric & Irony. Oxford University Press
6. Young, Lynn. 2006. The Power of Language. Equinox Publishing Ltd.
7. Carnap, Rudolf. 1942. Introduction to Semantics and Formalization of Logic. Harvard University Press.
8. Lutz, William. 1989. Doublespeak. Blonde Bear Inc.
9. Venuti, Lawrence. 1992. Rethinking Translation. Routledge
10. Red Jacket. Columbia Electronic Encyclopedia, 6th Edition, 12/1/2009.
11. Granville Granter. 2007 “Red Jacket and the Decolonization of Republican Virtue” The American Indian Quarterly, 31 no4 559-81.
12. Daniel N. Paul. Chief Red Jacket (Sagoyewatha) 1757-1830, Seneca Chief, Iroquois Updated October 12, 2010.
