Did any Native American civilization possibly know that there was land and people beyond the Americas? Did they have any mythological tales about the rest of the world?

I think, from my understanding, you are asking about concepts of aboriginal knowledge- this is " including traditional teachings, empirical observation, and revelation" (1). I caution that I have only an amateur background in the histories, but hope to answer the concept of your question.

Of the concepts mentioned the most relevant, I believe, is that of traditional knowledge as it is the preservation of understanding handed down, "more or less intact... And it memorizes battles, boundaries, and treaties and attitudes... Toward neighboring nations" (1).

So where is such contact recorded? First, there is the acknowledging that such information, while flawed, is of value. This is illustrated with the oral preservation of accounts of the Franklin Expedition:

The key methodological shift in Franklin expedition scholarship in recent years came with David Woodman’s Unravelling the Franklin Mystery: Inuit Testimony (1991). Woodman went back to Hall’s notes and journals from the 1860s to challenge the traditional account of the disaster and carefully piece together a narrative based on the oral testimony of Inuit. Woodman also emphasized the location of relics, bodies, and other artifacts to paint a picture of multiple abandonments of the ships and multiple groups moving in different directions, some of which returned to the Erebus and piloted it south to where it sank in the Utjulik region. This narrative would account for stories of separate groups of white men encountered by Inuit far from the Great Fish River and stories of survivors still interacting with Inuit well into the 1850s. >>... Potter believes Inuit testimony about the expedition to be “the single most important body of evidence we have” (2).

In addition, the accuracy and usefulness of Aboriginal Songlines are also respected and well as the impact of "continual cartographic encounters, exchanges, and translations between American Indians and Euro-Americans"(3, 4).

This leads to... Is there evidence within traditional knowledge respecting the existence of external cultures? First, I looked to see if the Native American of the North American Content were aware of the Southern Content or vice versa - but it is important to remember the scope and newness of current geographic boundaries. For this section "pre-contact" is to define the physical presence of sustained non-Native populations.

According to an Historical Survey of First Nation Market Culture there evidence to suggest a working from of communication across Continents for there to be the usage of non-local materials. Two notable examples are that of trade between two divisions of Mayans of the

Northern Lowlands and the Highlands was well established via water routes on the Gulf of Mexico and the Gulf of Honduras as well as various inland routes. The Northern Lowlands Maya imported corn, fruit, cacao, various manufactured goods, flint, game, cotton, cloth, obsidian, metates, and manos. The Highland Maya imported honey, salt, ceramics, various tools, salted fish, marine shells, dye, incense, jade, and rubber.

Additionally the use of a soft stone (pipestone) found in the current Minnesota region as was important to the creation of objects for religious reasons was found as far as South Dakota, Ohio, and Kansas. After contact and with it the introduction of the horse, the material was found as far as Arizona and Kentucky (5).

All this contact is important as it allows for the development and subsequent preservation of intricate trade agreements. An example of this is that found in the pre-contact legislation of the Great Law of the Iroquois (now commonly referred to as Haudenosaunee). The Iroquois Confederacy had such an extensive documented sytem that it is still very much under legislative analysis. As noted in the brillant thesis INTERNATIONAL LAW/THE GREAT LAW OF PEACE by Beverley Jacobs, "European diffusionism will be defined through an elaboration of brief historical accounts and an analysis of law that has affected O:gweho:we. Eurocentric values, ideals, language, laws and institutions are an integral part of diffusionism, which has tried to replace O:gweho:we history, language, religion, laws and philosophy."(6).

Now that we have determined that there was contact, trade, and therefore knowledge across sections of the American Continents, and the risk that there is and will continue to be effects of non-Native interpretations of traditional knowledge, I attempted to source information about ex-Continental knowledge, firstly with that of the natives of Hawai'i. It might almost be cheating, in a sense, as the oral traditions of Hawai'i and New Zealand are quite well preserved compare to other Nations, and were treated with an unusual level of respect and importance to historical research.

Some of the data provided by recent stratigraphic excavations in Poly- nesia is pertinent to this problem, however, for it allows some very sound inferences as to certain aspects of Polynesian voyaging. For example, as a result of intensive excavations for the last ten years, Emory believes that the Hawaiian archipelago was settled by a planned, well-equipped expedition of some size (Emory 1959). Pigs and dogs are found in the earliest sites so far discovered there, and it is believed that the domesticated plants must have also been present to support the population. >>In the Marquesas, excavations at site NHaal, the oldest known site in that archipelago to date, (ca 120 B.C.) yielded evidence that pigs and dogs accompanied the settlers. Furthermore, the presence of coconut grating tools and knives of a type generally used for peeling breadfruit and starchy root crops demonstrate that the main Polynesian staples also arrived with the settlers (7).

The trade and communication within the Polynesian region is not just known but documented (8, 9, 10). Referencing non-Polynesian sources was difficult so I plan on providing more later in the day if that is alright.

--added--- While I did not want to deviate from your question, which was strictly about the North American continent, as I was limited to the papers I currently have access to. I have copied a section of a paper to illustrate part of the difficulties of studies into indigenous knowledge:

An important task of an "Indigenous paradigm" would be to challenge these notions according to which the world is divided along lines of Western "high culture" and non-Western ''folkloric'' traditions. Although many contemporary practices of poststructuralism, feminism, postmodern and postcolonial theories have undermined and rejected these assumptions, unfortunately they still guide much of people's everyday thinking and actions. Unlike many Western scholars who can ignore this since it is not as common an academic approach as it used to be, we as Indigenous peoples cannot remain indifferent, since it affects us directly in various ways through dismissive and biased attitudes on our selfhood, our culture and its products (11).

As my studies are in the field of criminology and legal development, I can say that indigenous people the world over are inheritances to some of the most historic and under studied legal systems on the planet with unique concepts of civil and criminal law. Further, the usage and impact of these legislative systems upon the cultures - and the impact this had on colonialism - is, I think, too often ignored. --added--

To be honest I am hesitant to touch the aspect of mythological tales - it is in no way my forte. In addition, sorry for the formatting and writing style, this was done in my phone on the train. Finally, I'm going to do my best to find more Indigenous sources as I felt there could be more I wasn't able to access on my mobile.

(1) Indigenous Knowledges in Global Contexts: Multiple Readings of Our World edited by Budd L. Hall, George Jerry Sefa Dei, Dorothy Goldin Rosenberg

(2) Finding Franklin: The Untold Story of a 165-Year Search by Russell A. Potter (review) Shane McCorristine

(3) Songlines and navigation in Wardaman and other Australian Aboriginal cultures by RP Norris, BY Harney

(4) Theorizing indigital geographic information networks by Mark Palmer

(5) First Nations Trade, Specialization, and Market Institutions: A Historical Survey of First Nation Market Culture by Andre Le Dressay

(6) INTERNATIONAL LAW/THE GREAT LAW OF PEACEA Thesis Submitted to the College of Graduate Studies and Research in Partial Fulfillment of the Requirement for a Masters Degreein the College of Law, University of Saskatchewan By Beverley Jacobs

(7) Histmical Traditions and Archeology in Polynesia by Robert C. Suggs

(8)Oral Tradition as History By Jan M. Vansina

(9) Myth, Experiment, and the Reinvention of Polynesian Voyaging by Ben Finney

(10) Polynesian settlement and palaeotsunamis by James Goff, Bruce G McFadgen,Catherine Chagué-Goff etc

(11) TOWARDS AN "INDIGENOUS PARADIGM" FROM A SAMI PERSPECTIVE by Rauna Kuokkanen

--added--

Additional Sources:

Tsilhqot’in Nation v. British Columbia (2014)

Harry Daniels, et al v Her Majesty the Queen as represented by The Minister of Indian Affairs and Northern Development, et al (2016)

Edits: Spellings, additional context, more sources.