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a mythic figure common among Native North Americans, South Americans, and Africans. Usually male but occasionally female or disguised in female form, he is notorious for exaggerated biological drives and well-endowed physique; partly divine, partly human, and partly animal, he is an often amoral and comic troublemaker. The Winnebago trickster Wakdjunkaga scattered all creation across the earth through his flatulence. Natives of the Pacific NW believe that the Raven, after miniaturizing himself and entering the daughter of a chief, was able to emerge disguised as an infant and steal the box in which the chief hid the sun, thus bringing light into the world. Peoples of the plateaus of the NW United States believe that good fishing is found near settlements that gained the favor of the coyote by allowing him to copulate with their women. Tales of tricksters are ironic arenas in which corporeality and transcendence, the individual and society, meaning and the absurd, are mediated and celebrated.
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Under the rubric of mediation, I consider the Trickster myths -cautionary but not exemplary tales of an ambivalent primordial person who is neither human nor animal, neither good nor evil--in comparison to various technical remediations proposed in the oil sands sector today.
The inescapable conclusion is that Richler sees the trickster myth as a device to work at the problem of contemporary morality, as a means to reveal the absurdity of selfishness to avoid the return to it.
represents an accepted version of the Trickster myth as it was to be found among the Winnebago in 1912.