With the wind under my wings I soar
I see the west Canadian shore
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
Nuu-chan-nulth – A caring and nurturing people are thee
Small families among the mountains, rivers, and sea
Vancouver Island’s west coast is where you reside
Awaiting your canoes on evenings incoming tide

Your men are fishing in the ocean’s secret places
Worry and hope etched in their weathered faces
Each man knowing the days hunting success must provide
For many wives, children, and elders the spoils they must divide

Your rhythm and harmony with the ocean is strong
Whale hunts and oceans spirits intertwined through your song
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
I hear the east call, and open my wings to take flight
The distant drum’s heartbeat calls from the suns rising light
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
Coast Salish – You know how the sea dances and quivers
As you watch the expanse from your inlets, and rivers
Vigilance is needed in case a Storm approaches
To mount a defence if an enemy encroaches.

Your wise headmen lead with such divine humility
Your family life embodies true equality
Your features are defined by a broad face and flat brow
Your girls with plucked brows, braided hair prepare for their vow

You seasonally harvest your rivers resources
Spawning Eulachon and sturgeon complete their courses
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
As I leave your forests of tall cedars and aged fir
The drumming beckons me up the wild Fraser River
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war


Okanagan – You survive in the Valley and slopes
In a legend of a coyote you set your hopes
He educated you how to live off the hard land
Your very own lives you bestowed in his paw like hand

Your offspring, your joy, your future you know must be taught
So at an early age, to the elders they were brought
Your youths are handpicked and taught the roll they shall assume
If a warrior shall fall another shall resume

Your seasonal harvest of forest meadows and marsh
Will insure you survival when the winters are harsh
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
With the updrafts I glide over the dry desert plains
I hear the drum call from a land where it hardly rains
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
Secwépemc – your men come out through the eastern sunrise’s door
Your women’s entrance faces the stream to ease her chore
In seasonal cozy houses built into the ground
In a secret place your spoils and possessions are found

Your request for spawning salmon grows louder each day
The messenger crickets announce salmons on their way
You hunt with arrows and spears you crafted from strong stone
Needles and jewelry you made from animal bone

You patiently, wait in the winter’s silent brisk eve  
For the deer’s stealthy approach from the snow covered trees  
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
The drum it beckons from the land of river crossroads
The land where men come to bring and trade their canoes loads
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war


Dakelh – You are the people who learned how to barter
You are known as the people who travel on water
With gathered roots you weave fish weirs in the evening air
And you set your high hopes in the chanted salmon prayer

Your children learn from the oral traditions you tell
Chinlac massacres, caves where dwarves shooting arrows dwell
Your widows carry ashes of the husband they held dear
Their Mourning and sadness that will last over a year

The respect for the land for everything you have gain
Though much, and bountiful your harvest some shall remain
The drum it echoes, echoes, echoess, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
A plume of smoke and drum beat come from the distant Northwest
Echoing from the place where the Skeena River rests
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war

Gitxsan –Your Home is surrounded by snow tipped glaciers
Forests of spruce, hemlock, cedars, and subalpine firs
Your chieftain name and duties you hold for a short time
Other Wilp members are only ‘children’ in their prime

Like the rivers your families closely intertwine
Each account told is a lesson that is sublime
Each Wilp has your story told by a tall totem pole
Your History affects and moves you deep in your soul

Deer, Moose, and small mammal in the wild woodlands you stalk
You pursue the Mountain goat through rugged peaks of rock
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
The drums incessantly pounds as I take to the sky
Urgently calling from remote islands of Haida Gwaii
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war

Haida - You live in the pacific northern islands
Your fam’lies Belong to the eagle or raven clans
You watch the tide rise and fall over the rocks and sand
Great mighty sculptures you have created with your hand

With strong healthy cedar trees you made your long dwellings
The entrance way totem your history is telling
Your warrior canoes glide through the rolling waves
Through victories and battles you have prisoner slaves


The sound of the drum beat is mixed in saltwater spray
To Vancouver Island’s west shore I must fine my way
The drum it echo, echo, echo’s, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
As I leave your vast, and memorable territory
In the soft twilight air I watch the sunset’s glory
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war

Kwakwakawakw- So proud you are of your mother tongue
Born in this beautiful land your ancestors came from
Noblemen, Aristocrats, commoners and your slaves
Your narrative exists among your forefathers graves

Your canoes bow is carved into animal features
The whale, otter, salmon and other sea creatures
You hunt with such heroic assurance all year round
In the shapes of well carved masks their likeness will abound

Your long homes are protected by the oceans embrace
First nations, my people, you are a amazing race
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
I leave your land of legends in a misty gray veil
And on the horizons comes change’s white sail
The drum it echoes, echoes, echoes, the drum it echoes through my core
Whispering a haunting rhythm of time, change, and war
The Europeans came into your isolated lands
Dividing your people into tribes, reserves, and bands
Before their arrival you lived mighty, strong, and free
Now your children fight to reclaim their identity

The drum will echo, echo, echo through time’s core
It will whisper a rhythm of time, change, and war
The drum will echo, echo, echo through your core
It will whisper a rhythm of time, change, and war

Echoes from within-
The constant ripples of these calming echoes have become my own kind of serenity.
I feel as if I am walking under water, the angel of death has struck me with his intoxicating arrow.
When these unknown echoes bounce off the invisible walls that surround me I am able to stop time.
I move to the rhythm of this darkness, sway to the tempo of the echoes that have invaded me for so long. Hell this isn’t a cold war no more. .  I reminisce over the day I made my choice. The day I was saved by these unknown echoes, the day I received this freedom that has me enslaved.

As I walked down the aisle, my shadow comforts me. I look back and smile. At least someone stayed behind.
I stood at the altar, my bare feet adorning the cold floor. Taking in all of what I deserved, nothing.
I stood at the cold altar, looking death in the face as I said my vows; I pledged my life, confessed my eternal love.  As I engraved death’s name across my chest, my empty hallow chest.

My long walk to freedom is an infinite road, a deadly labyrinth that has me going in circles.
These cold metals hold me in my right place, like gravity they hold me down, down where I belong.
As these chains cut deep into my skin, I feel a bit of relief. I still appreciate the pain that never left me.
I am filled with gratitude as this sharp razor blade embraces my flawless skin, as I receive the only love I’ve ever known.
This is the kind of love that fills me with uttermost joy, love that life could not give me.
As this sharp blade carves into my pale skin I drift into my happy place, my safe place.
The clinking sound of the cold metals sinking into my skin sends me on a rampage inside this comforting cage. If I don’t have these echoes I have nothing!

As the spotlight focuses on me, I can’t help but disappear into the background.
I am dead beat from chasing these shadows that deprecate me into nothing.
I see my pain bouncing off these walls like relentless echoes that end up in this empty space.
As this red liquid drips and dances to the rhythm of my empty beating chest I curse the darkness that gave birth to me.
This deep dark dripping liquid, matches the pulse of these echoes that surround me, these unknown echoes.
As I stand on top of this mountain that amounts to the sins against me: cases against my innocent tainted blood I can’t help but scream. I question the shadows that surround me I summon the death that gave birth to me, but what I hear are echoes of my own voice.

As this deep dark red liquid drips from my wrist I feel at ease. I feel as though I have paid the universe. I hope to lose myself in time, in space like the resonance that suffocates me.
I hope that this deep dark red pool that I lay in will help me float into the sunset. Award me the freedom I long begged for. I am tired of chipping bits of my dark soul in order to fit the picture, tired of the weight of the world on my shoulders, tired of chasing the fast spotlight. What I have, what I own, what I know are these echoes from within me, echoes unknown.

Kurt Queller uses narrative criticism to analyze Mark 3:1-6, the healing miracle story in the gospel of Mark.  Queller’s narrative criticism includes “echoes of the Exodus liberation narrative” , echoes of Deuteronomy’s covenant language and Sabbatical provisions , intratextual echoes in Mark , and independent echoes in the other synoptic gospels.  Queller uses these echoes to fill in the gaps he finds in the story of Jesus healing the man with the withered hand on the Sabbath.
In the beginning of his criticism, Queller lists the gaps in Mark 3:1-6’s narrative that he seeks to fill: the meaning of the withered hand, Jesus’ reason for healing on the Sabbath, His reason for considering the withered hand life-threatening, why it is a choice between good and evil, et cetera.  He begins filling these gaps by referencing intertextual echoes of Mark 3:1-6 in Exodus.  Jesus’ command to the man with the withered hand in Mark 3:5, “Stretch out your hand,” is echoed in Exodus 14:16 where God commands Moses, “stretch out your hand.” When the man with the withered hand stretches out his hand, his hand is restored. Likewise, when Moses stretches out his hand, the Reed Sea parts, resulting in the restoration of the Israelites’ freedom.
Queller’s reference to this echo in Exodus, paired with other echoes he mentions in Deuteronomy, helped me begin to understand Jesus’ insistence on healing the withered hand. Queller was able to use the echoes to fill in the gaps I previously could not fill. In Deuteronomy 15, God’s covenant requires liberal lending and debt forgiveness to the poor on the Sabbath year. God reminds the Israelites that He delivered them from Egypt in verse 15, and He claims that this is the reason for His liberal Sabbatical law. Thus, this Deuteronomic prescription for Sabbath observance is a continuation of the Exodus liberation narrative. Queller mentions these echoes in Exodus and Deuteronomy to draw a larger narrative framework for understanding Mark’s controversial healing story.
In my initial reading, I recognized that a withered hand is not necessarily a matter of life and death. Like Queller, this was a gap that I initially set out to fill. However, I was unable to fill this gap in a way that completely satisfied my confusion on the matter. Queller’s larger narrative framework for this passage led me to a better understanding of why Jesus considered the withered hand worthy to heal on the Sabbath.
According to Queller’s filling of the gaps, the withered hand is an affliction that can be compared to the Israelites’ enslavement in Egypt. The withered hand also embodies the economic predicament of the poor, who remain enslaved to their debt to the rich.  Such enslavement could be a death sentence, which is why the Sabbath requires the liberation of slaves and debt forgiveness of the poor. It seems plausible to me that a withered hand could cause a man to be enslaved and/or perpetually poor. This line of reasoning, provided by Queller’s larger narrative framework, allowed me to truly see how the Sabbath could require Jesus’ healing of the withered hand.
Another gap Queller and I similarly set out to fill is the question of what constitutes as doing good and what constitutes as doing evil on the Sabbath. This gap also arises from Mark 3:4, in which Jesus asks, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to ****?” (Mark 3:4 NIV). In his analysis of this particular part of this particular verse, Queller points out a small important detail that I originally missed. Mark 3:4 does not set the frame for a passive, inner choice between good and evil.  The literal wording says, “to do good or to do evil.” The choice between good and evil on the Sabbath thereby requires action.
While recognizing that required action is problematic for the restful nature of the Sabbath, Queller supports his assertion by referencing Deuteronomy 30. Deuteronomy 30’s prescription for obedience of the Sabbath repeats the active command, “do it.”  Queller illustrates the parallelism between Mark and Deuteronomy by placing Deuteronomy 30:14 and Mark 3:4-5 in a figure side-by-side.  Deuteronomy 30:14 says, “The word is very near to you, in your mouth, and in your heart, and in your hands, to do it.” With this commandment as the framework, Mark 3:4-5 spells out the Pharisees’ failure to do good; It says, “But they were silent . . . grieved at their hardness of heart, he said to the man: ‘Stretch out your hand.’ And he stretched it out.”
From this, Queller concludes, “The ‘word’ to be done is already ‘in [their] mouth’ – but they refuse to say anything in response; it is ‘in [their] heart’ – but their heart is hardened against it. It is ‘in [their] hands, to do it’ – but as Jesus turns again to address the man, our attention is directed back to an inert hand, that, in its current withered state, seems unlikely to do anything.”  From this I am now able to conclude that which constitutes as doing “good” on the Sabbath is acting on the word. The word is completely accessible to us, and we must use our mouths, hearts, and hands to act upon it.
This gap of good and evil action that Queller helps fill also provides further evidence for the necessity of Jesus’ healing of the withered hand. Since the hands are required to carry out good action in obedience of the covenant, the withered hand is an affliction that can breach said covenant. Queller asserts that the withered hand symbolizes “the tangible embodiment of [the Pharisees] unwillingness, despite the ‘nearness’ of the word, to do it.”  Jesus, by necessity, must heal this affliction to show the Pharisees how to act according to the law of the Sabbath; “The stretching out of the hand then becomes a ‘witness against’ those who have chosen to forgo or even prohibit action because of exclusively sacral concerns.”  Without the preceding narrative frame of Deuteronomy, such significance of the withered hand for the Sabbath covenant was impossible for me to comprehend.
Though Queller is certainly helpful in providing evidence that enables understanding of the withered hand’s significance, there are parts of his criticism that I find contradictory and unhelpful. This occurs when he references echoes in Exodus and Deuteronomy to provide a framework for understanding the Pharisees’ silence in Mark 3:4 and hardness of hearts in Mark 3:5. He first relates the Pharisees’ hardened heart in response to Jesus’ plea in Mark to the Pharaoh’s hardened heart in response to Moses’ numerous pleas in Exodus. In my concordance work, I also made this connection. However, Queller and I differ in the conclusions we draw from this observation.
Queller draws from Deuteronomy to provide framework in conjunction with Exodus for understanding Mark’s interpretation of the Sabbatical law. He references Deuteronomy 29:19, which warns against thinking one can receive the blessings of the covenant while breaching it in the inner wanderings of the heart. This passive infidelity of the covenant brings God’s curse to the innocent as well as the guilty. Queller uses this context to explain why his literal translation says Jesus “co-aggrieved”  with the Pharisees because of their silence and hard hearts. The Pharisees’ passive, inner breach of the covenant invoked God’s curse on them, as well as the innocent Jesus, according to Queller.  
When I analyzed Jesus’ reaction to the hard hearts of the Pharisees in comparison to God’s reaction to that of the Pharaoh, I realized that the same Greek word was used to describe Jesus’ anger and God’s wrath. However, the consequences of Jesus’ anger and God’s wrath do not relate as clearly as Queller would lead one to believe. As a result of the Pharaoh’s hard heart, God’s wrath leads to the Pharaoh’s ultimate demise. Jesus’ resulting anger from the Pharisees’ hard hearts, on the other hand, catalyzes his decision to heal the withered hand. This action ultimately leads to Jesus’ destruction alone. Jesus, the innocent character, does not fall to the mutual destruction of the Pharisees, per Queller’s argument. I see no destruction of the Pharisees at all. Instead, Jesus restores God’s blessing of the guilty by becoming the recipient of God’s wrath in their place.
This conclusion, though differing from Queller, is consistent with his interpretation of the withered hand. Queller writes, “The withered hand embodies covenant curses invoked against those refusing to ‘open [their] hands’ in liberal lending, instead killing the poor by freezing credit in view of an impending sabbatical debt amnesty” . If the withered hand embodies God’s curse against the Pharisees, then Jesus revokes this curse when he cures the withered hand. Furthermore, the larger narrative framework of Mark’s gospel echoes this conclusion. Jesus’ crucifixion ultimately pays the debt of sinners and liberates them from God’s wrath.
Kurt Queller’s narrative criticism uses intertextuality, a narrative tool that “evokes resonances of the earlier text beyond those explicitly cited”  and “requires the reader to recover unstated or suppressed correspondences between the two texts.”  Such intertextual echoes he references from Deuteronomy and Exodus provide a larger background for interpreting Mark’s healing controversy. This granted me the ability to fill many gaps in the narrative that I was unable to fill prior to reading Queller’s criticism. In a footnote, he explains that his “metalepsis” uses such intertextual echoes for analysis, and, “In narrative, the resultant new figuration operates at what Robert M. Fowler calls the ‘discourse level.’ Metaleptic signification is thus transacted between an implied narrator and an implied audience – as it were, behind the backs of the narrative’s ‘story-level’ participants.”
The intertextual and metaleptic tools that Queller uses for his narrative criticism have proven to be very insightful and helpful for my understanding Mark 3:1-6 in an entirely new way. Even as I disagree with Queller on certain parts of his argument, these points of disagreement pushed me to deepen my own individual reading of the text. In comparing my argument to Queller’s, I realized just how far my initial interpretation was able to go. This narrative criticism answered a lot of my questions and filled many gaps. However, most of my conclusions about the implications and ultimate consequences of the text remain unshaken.  
Bibliography
Queller, Kurt. “Stretch Out Your Hand!” Echo and Metalepsis in Mark’s Sabbath Healing Controversy. Journal of Biblical Literature 129, no. 4 (2010): 737-58.