Download Free Crossbloods Book in PDF and EPUB Free Download. You can read online Crossbloods and write the review.

Using a "cultural studies" approach to the question of what constitutes literary study at the end of the twentieth century, the contributors address identity politics in specific cultural instances.
For better or worse, representations abound of Native Americans as a people with an innate and special connection to the earth. This study looks at the challenges faced by Native American writers who confront stereotypical representations as they assert their own ethical relationship with the earth. Lee Schweninger considers a range of genres (memoirs, novels, stories, essays) by Native writers from various parts of the United States. Contextualizing these works within the origins, evolution, and perpetuation of the “green” labels imposed on American Indians, Schweninger shows how writers often find themselves denying some land ethic stereotypes while seeming to embrace others. Taken together, the time periods covered inListening to the Landspan more than a hundred years, from Luther Standing Bear’s description of his late-nineteenth-century life on the prairie to Linda Hogan’s account of a 1999 Makah hunt of a gray whale. Two-thirds of the writers Schweninger considers, however, are well-known voices from the second half of the twentieth century, including N. Scott Momaday, Louise Erdrich, Vine Deloria Jr., Gerald Vizenor, and Louis Owens. Few ecocritical studies have focused on indigenous environmental attitudes, in comparison to related work done by historians and anthropologists.Listening to the Landwill narrow this gap in the scholarship; moreover, it will add individual Native American perspectives to an understanding of what, to these writers, is a genuine Native American philosophy regarding the land.
Colonial discourse in the United States has tended to criminalize, pathologize, and depict as savage not only Native Americans but Mexican immigrants, indigenous peoples in Mexico, and Chicanas/os as well. While postcolonial studies of the past few decades have focused on how these ethnicities have been constructed by others, Disrupting Savagism reveals how each group, in turn, has actively attempted to create for itself a social and textual space in which certain negative prevailing discourses are neutralized and rendered ineffective. Arturo J. Aldama begins by presenting a genealogy of the term “savage,” looking in particular at the work of American ethnologist Lewis Henry Morgan and a sixteenth-century debate between Juan Ginés de Sepúlveda and Bartolomé de las Casas. Aldama then turns to more contemporary narratives, examining ethnography, fiction, autobiography, and film to illuminate the historical ideologies and ethnic perspectives that contributed to identity formation over the centuries. These works include anthropologist Manuel Gamio’s The Mexican Immigrant: His Life Story, Leslie Marmon Silko’s Ceremony, Gloria Anzaldúa’s Borderlands/La Frontera, and Miguel Arteta’s film Star Maps. By using these varied genres to investigate the complex politics of racialized, subaltern, feminist, and diasporic identities, Aldama reveals the unique epistemic logic of hybrid and mestiza/o cultural productions. The transcultural perspective of Disrupting Savagism will interest scholars of feminist postcolonial processes in the United States, as well as students of Latin American, Native American, and literary studies.
Discusses the restrictions of reservation life experienced by the Chippewa Indians
This collection presents the first scholarly attempt to map the rapidly emerging field of mixed-race literature, defined as texts written by authors who represent multiple cultural and literary traditions. It also situates these literatures in relation to contemporary fields of literary inquiry.
Confounding the Color Line is an essential, interdisciplinary introduction to the myriad relationships forged for centuries between Indians and Blacks in North America.øSince the days of slavery, the lives and destinies of Indians and Blacks have been entwined-thrown together through circumstance, institutional design, or personal choice. Cultural sharing and intermarriage have resulted in complex identities for some members of Indian and Black communities today. The contributors to this volume examine the origins, history, various manifestations, and long-term consequences of the different connections that have been established between Indians and Blacks. Stimulating examples of a range of relations are offered, including the challenges faced by Cherokee freedmen, the lives of Afro-Indian whalers in New England, and the ways in which Indians and Africans interacted in Spanish colonial New Mexico. Special attention is given to slavery and its continuing legacy, both in the Old South and in Indian Territory. The intricate nature of modern Indian-Black relations is showcased through discussions of the ties between Black athletes and Indian mascots, the complex identities of Indians in southern New England, the problem of Indian identity within the African American community, and the way in which today's Lumbee Indians have creatively engaged with African American church music. At once informative and provocative, Confounding the Color Line sheds valuable light on a pivotal and not well understood relationship between these communities of color, which together and separately have affected, sometimes profoundly, the course of American history.
For thousands of years, American Indian cultures have recorded their truths in the narratives and metaphors of oral tradition. Stories, languages, and artifacts, such as glyphs and drawings, all carry Indigenous knowledge, directly contributing to American Indian rhetorical structures that have proven resistant—and sometimes antithetical—to Western academic discourse. It is this tradition that Kimberly G. Wieser seeks to restore in Back to the Blanket, as she explores the rich possibilities that Native notions of relatedness offer for understanding American Indian knowledge, arguments, and perspectives. Back to the Blanket analyzes a wide array of American Indian rhetorical traditions, then applies them in close readings of writings, speeches, and other forms of communication by historical and present-day figures. Wieser turns this pathbreaking approach to modes of thinking found in the oratory of eighteenth-century Mohegan and Presbyterian cleric Samson Occom, visual communication in Laguna Pueblo author Leslie Marmon Silko’s Almanac of the Dead, patterns of honesty and manipulation in the speeches of former president George W. Bush, and rhetorics and relationships in the communication of Indigenous leaders such as Ada-gal’kala, Tsi’yugûnsi’ni, and Inoli. Exploring the multimodal rhetorics—oral, written, material, visual, embodied, kinesthetic—that create meaning in historical discourse, Wieser argues for the rediscovery and practice of traditional Native modes of communication—a modern-day “going back to the blanket,” or returning to Native practices. Her work shows how these Indigenous insights might be applied in models of education for Native American students, in Native American communities more broadly, and in transcultural communication, negotiation, debate, and decision making.
In Reconstructing the Native South, Melanie Benson Taylor examines the diverse body of Native American literature in the contemporary U.S. South--literature written by the descendants of tribes who evaded Removal and have maintained ties with their southeastern homelands. In so doing Taylor advances a provocative, even counterintuitive claim: that the U.S. South and its Native American survivors have far more in common than mere geographical proximity. Both cultures have long been haunted by separate histories of loss and nostalgia, Taylor contends, and the moments when those experiences converge in explicit and startling ways have yet to be investigated by scholars. These convergences often bear the scars of protracted colonial antagonism, appropriation, and segregation, and they share preoccupations with land, sovereignty, tradition, dispossession, subjugation, purity, and violence. Taylor poses difficult questions in this work. In the aftermath of Removal and colonial devastation, what remains--for Native and non-Native southerners--to be recovered? Is it acceptable to identify an Indian "lost cause"? Is a deep sense of hybridity and intercultural affiliation the only coherent way forward, both for the New South and for its oldest inhabitants? And in these newly entangled, postcolonial environments, has global capitalism emerged as the new enemy for the twenty-first century? Reconstructing the Native South is a compellingly original work that contributes to conversations in Native American, southern, and transnational American studies.