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Each of the selected myths (2, 3, 12, and 13), while having a wide range of alternate interpretations, all share to teach the Kiowas a lesson about cooperation.

For instance, while myths 3, 12, and 13 show the results of successful cooperation, myth 2 shows the adverse effects of what can occur if one does not find a compromise. By the two chiefs having a significant quarrel over the udder and not coming to some sort of agreement, an entire group of the Kwuda is lost to time. A warning to the Kiowa to not quarrel or else suffer the possible consequence of never being seen once more.

3, 12, and 13 all show the success that cooperation can bear, especially in high-risk situations. 3 describes the equal hardships of a man who had been cast out, presumably hunted by his community, and a dog who needed someone to feed their puppies. By the two cooperating, the man survives and it can be assumed that the dog's puppies were well-taken care of. 12 and 13 both describe a danger arriving on the doorstep of a couple of Kiowa. Their cooperative strategy against many enemies was what brought them from the clutches of harm; the cooperation of the husband signaling for his family to come with the response of the wife pouring the scolding fat onto the enemies or the cooperation of seemingly not noticing that the enemy is around, while seemingly short, were key for their survival.

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Myth 2/II: Kwuda were hunting and killed an antelope/ Two big chiefs fought over who should keep the udders. Eventually, one of the chiefs left with his people, who were then deemed "Azatanhop" and never seen again.

Myth 2/III: A man was cast out of his community and spent all of his arrows hunting for food. A talking dog then approached him with damning news and a compromise. The news was that enemies (presumably those who were in his community) were surrounding him. The compromise was the dog would assist the man as long as he would provide for their puppies.

Myth 12/XII: During the night, a wife was making dinner with her son and husband around. The son asks to taste some and is given some, which he takes outside to eat. After asking the same question for the third time, the old man becomes worried and tells the wife to give him a large portion of the meat, which she does. This time when the kid comes back, an enemy accompanies him threatening harm to them unless they manage to feed everyone. The husband is suspicious of the deal; he takes their horses upstream while the wife cooks fat as a believable distraction. Once signaled by the husband, the woman throws the fiery fat onto the enemies and flees with her son to where her husband had left to.

Myth 13/XIII: A married couple is alone in their tipi at night when the husband notices movement outside. With this, the duo pretends as if nothing was noticed. This gave him enough time to load his bow and issue a warning to the creeper. After some time, the man shot off his arrow which directly hit the enemy's heart.

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Myth 2/II:
-Dead antelope that had udders
-The initial big chief
-Secondary big chief that ends up leaving and founding the disappeared group of the Azatanhop.

Myth 3/III:
-Cast out man with a bow
-Community that cast out the man
-Dog with puppies
-That injured bear

Myth 12/XII:
-Wife with amazing cooking skills
-Husband with suspicious perception
- Traumatized Son
-Hungry and seared enemies
-The horses along for the journey

Myth 13/XIII:
-Wife with 10/10 acting and distraction skills
-Sharpshooter Husband
-Enemy who regrets their life choices

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-The antagonist are called "enemies".
-Women have no diaglogue
-Family setting (Couple or Established)
-Bows and arrows used as tools for protection and food
-Some random animial
-Hunting

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-In antagonist are called enemies: The stories were probably told to children, where they would probably want to minimize on thoughts of whether the other side was to be sympathized with or not. In addition to justify this, if the man were not cast out of his community, enemies that were closing in would not have been described as enemies, but probably fellow Kiowa worried about their fellow hunter.

-Women have no dialogue: More than likely this reflects the Kiowa gender roles, or at least the gender roles at the time of the stories telling/conception. Possibly on the principle of women needing to be "seen but never heard", as none of the women seem to ever talk in the myths. In fact, the most a woman explicitly was described doing was the woman in the 12th/XII who burnt the enemies and brought their child with them.

-Family setting: Once more, probably reflects a cultural view of the time of the stories telling or conception. A man and a woman are often seen in the stories, with the man taking the lead or dulling out the solutions to the presented problems.

-Bows and arrows: A versatile tool of the time similar to the nowadays firearm, knife, or scissors. A common tool to be used for personal protection and acquiring of resources.

-Seemingly random animal: The animals were probably the ones that were mostly hunted by the Kiowas, deer and bear, or oftentimes seen or befriended, the dog.

-Hunting: Similar to family setting and seemingly random animal, the consistent mention of hunting or implication of having been hunted is probably a reflection of their day-to-day lives. It is very likely that the writers write stories that reflect their day-to-day lives, as it would better pertain to their audiences who likely experienced similar experiences.

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The author provides a historical or some form of the context of the myth along with attempting to reconnect with the experience of the myth. This reconnection by visiting locations or reliving his memories of the times with his grandmother brings him closer to his sense of identity as a Kiowa, seemingly filling the gaps that he needed filled as seen when he remarks that "...now I see the earth as it really is..." in the memoir of the first myth of the book. He relives and strengthens his identity, a hold of this path, and the stories he preserved from his people.

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Rhetorical Purpose To Inform (One Secondary Critical Sources)

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Rhetorical Purpose To Inform (One Secondary Critical Sources)

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In context of using Campbell's New Myth:

This quad of myths purpose is to inform the Kiowa people of how to carry out their day to day lives, as referenced from Campbell's second thought of the main function of myth that is "...offers man a comprehensive understandable image of the world around him, roughly in accord with the best scientific knowledge of the time". From the Kiowa point of view, one of the most important messages is for the people to cooperate together in order to survive. Their evidence would have been their life experiences of the results of the successful and unsuccessful cooperation. Such success were prominent enough to be shared amongst the Kiowa and myths showcasing methods of this.

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Rhetorical Analysis To Inform -Part 2. (One Secondary Critical Sources)

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Rhetorical Analysis To Inform -Part 2. (One Secondary Critical Sources)

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In Context of Native American Oral narrative:

While the rhetorical purpose of the quad of myths is to inform every Kiowa generation of the importance of cooperation, the methods they use are universal. As said by Andrew Wiget, a myth is "The dramatic representation of culturally important truths in narrative form". Each culture's myths depend on their environment with underlying common archetypes. For instance, the Kiowa have a myth of their predecessor's creation of being birthed from a tree, similar to a universal birth into the physical world.