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In an original, widely researched, and accessibly written book, Robert Dale Parker helps redefine the study of Native American literature by focusing on issues of gender and literary form. Among the writers Parker highlights are Thomas King, John Joseph Mathews, D'Arcy McNickle, Leslie Marmon Silko, and Ray A. Young Bear, some of whom have previously received little scholarly attention.Parker proposes a new history of Native American literature by reinterpreting its concerns with poetry, orality, and Indian notions of authority. He also addresses representations of Indian masculinity, uncovering Native literature's recurring fascination with restless young men who have nothing to do, or who suspect or feel pressured to believe that they have nothing to do. The Invention of Native American Literature reads Native writing through a wide variety of shifting historical contexts. In its commitment to historicizing Native writing and identity, Parker's work parallels developments in scholarship on other minority literatures and is sure to provoke controversy.
Walker examines the rhetoric and writings of nineteenth-century Native Americans, including William Apess, Black Hawk, George Copway, John Rollin Ridge, and Sarah Winnemucca. Demonstrating with unique detail how these authors worked to transform venerable myths and icons of American identity, Indian Nation chronicles Native American participation in the forming of an American nationalism in both published texts and speeches that were delivered throughout the United States. Pottawattomie Chief Simon Pokagon's "The Red Man's Rebuke," an important document of Indian oratory, is published here in its entirety for the first time since 1893.
"This book explores Indigenous American literature and the development of an inter- and trans-Indigenous orientation in Native American and Indigenous literary studies. Drawing on the perspectives of scholars in the field, it seeks to reconcile tribal nation specificity, Indigenous literary nationalism, and trans-Indigenous methodologies as necessary components of post-Renaissance Native American and Indigenous literary studies. It looks at the work of Renaissance writers, including Louise Erdrich's Tracks (1988) and Leslie Marmon Silko's Sacred Water (1993), along with novels by S. Alice Callahan and John Milton Oskison. It also discusses Indigenous poetics and Salt Publishing's Earthworks series, focusing on poets of the Renaissance in conversation with emerging writers. Furthermore, it introduces contemporary readers to many American Indian writers from the seventeenth to the first half of the nineteenth century, from Captain Joseph Johnson and Ben Uncas to Samson Occom, Samuel Ashpo, Henry Quaquaquid, Joseph Brant, Hendrick Aupaumut, Sarah Simon, Mary Occom, and Elijah Wimpey. The book examines Inuit literature in Inuktitut, bilingual Mexicanoh and Spanish poetry, and literature in Indian Territory, Nunavut, the Huasteca, Yucatán, and the Great Lakes region. It considers Indigenous literatures north of the Medicine Line, particularly francophone writing by Indigenous authors in Quebec. Other issues tackled by the book include racial and blood identities that continue to divide Indigenous nations and communities, as well as the role of colleges and universities in the development of Indigenous literary studies".
Advances critical conversations in Native American literary studies by situating its subject in global, transnational, and modernizing contexts. Since the rise of the Native American Renaissance in literature and culture during the American civil rights period, a rich critical discourse has been developed to provide a range of interpretive frameworks for the study, recovery, and teaching of Native American literary and cultural production. For the past few decades the dominant framework has been nationalism, a critical perspective placing emphasis on specific tribal nations and nationalist concepts. While this nationalist intervention has produced important insights and questions regarding Native American literature, culture, and politics it has not always attended to the important fact that Native texts and writers have also always been globalized. The World, the Text, and the Indian breaks from this framework by examining Native American literature not for its tribal-national significance but rather its connections to global, transnational, and cosmopolitan forces. Essays by leading scholars in the field assume that Native American literary and cultural production is global in character; even claims to sovereignty and self-determination are made in global contexts and influenced by global forces. Spanning from the nineteenth century to the present day, these analyses of theories, texts, and methods—from trans-indigenous to cosmopolitan, George Copway to Sherman Alexie, and indigenous feminism to book history—interrogate the dialects of global indigeneity and settler colonialism in literary and visual culture.
Native American literature explores divides between public and private cultures, ethnicities and experience. In this volume, Joseph Coulombe argues that Native American writers use diverse narrative strategies to engage with readers and are ‘writing for connection’ with both Native and non-Native audiences. Beginning with a historical overview of Native American literature, this book presents focused readings of key texts including: • N. Scott Momaday’s House Made of Dawn • Leslie Marmon Silko’s Ceremony • Gerald Vizenor’s Bearheart • James Welch’s Fool’s Crow • Sherman Alexie’s The Lone Ranger and Tonto Fistfight in Heaven • Linda Hogan’s Power. Suggesting new ways towards a sensitive engagement with tribal cultures, this book provides not only a comprehensive introduction to Native American literature but also a critical framework through which it may be read.
By the 1890s, white Americans were avid consumers of American Indian cultures. At heavily scripted Wild West shows, Chautauquas, civic pageants, expositions, and fairs, American Indians were most often cast as victims, noble remnants of a vanishing race, or docile candidates for complete assimilation. However, as Lucy Maddox demonstrates in Citizen Indians, some prominent Indian intellectuals of the era--including Gertrude Bonnin, Charles Eastman, and Arthur C. Parker--were able to adapt and reshape the forms of public performance as one means of entering the national conversation and as a core strategy in the pan-tribal reform efforts that paralleled other Progressive-era reform movements.Maddox examines the work of American Indian intellectuals and reformers in the context of the Society of American Indians, which brought together educated, professional Indians in a period when the "Indian question" loomed large. These thinkers belonged to the first generation of middle-class American Indians more concerned with racial categories and civil rights than with the status of individual tribes. They confronted acute crises: the imposition of land allotments, the abrogation of the treaty process, the removal of Indian children to boarding schools, and the continuing denial of birthright citizenship to Indians that maintained their status as wards of the state. By adapting forms of public discourse and performance already familiar to white audiences, Maddox argues, American Indian reformers could more effectively pursue self-representation and political autonomy.
Arizona’s San Pedro Valley is a natural corridor through which generations of native peoples have traveled for more than 12,000 years, and today many tribes consider it to be part of their ancestral homeland. This book explores the multiple cultural meanings, historical interpretations, and cosmological values of this extraordinary region by combining archaeological and historical sources with the ethnographic perspectives of four contemporary tribes: Tohono O’odham, Hopi, Zuni, and San Carlos Apache. Previous research in the San Pedro Valley has focused on scientific archaeology and documentary history, with a conspicuous absence of indigenous voices, yet Native Americans maintain oral traditions that provide an anthropological context for interpreting the history and archaeology of the valley. The San Pedro Ethnohistory Project was designed to redress this situation by visiting archaeological sites, studying museum collections, and interviewing tribal members to collect traditional histories. The information it gathered is arrayed in this book along with archaeological and documentary data to interpret the histories of Native American occupation of the San Pedro Valley. This work provides an example of the kind of interdisciplinary and politically conscious work made possible when Native Americans and archaeologists collaborate to study the past. As a methodological case study, it clearly articulates how scholars can work with Native American stakeholders to move beyond confrontations over who “owns” the past, yielding a more nuanced, multilayered, and relevant archaeology.
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Native American literature has always been uniquely embattled. It is marked by divergent opinions about what constitutes authenticity, sovereignty, and even literature. It announces a culture beset by paradox: simultaneously primordial and postmodern; oral and inscribed; outmoded and novel. Its texts are a site of political struggle, shifting to meet external and internal expectations. This Cambridge History endeavors to capture and question the contested character of Indigenous texts and the way they are evaluated. It delineates significant periods of literary and cultural development in four sections: “Traces & Removals” (pre-1870s); “Assimilation and Modernity” (1879-1967); “Native American Renaissance” (post-1960s); and “Visions & Revisions” (21st century). These rubrics highlight how Native literatures have evolved alongside major transitions in federal policy toward the Indian, and via contact with broader cultural phenomena such, as the American Civil Rights movement. There is a balance between a history of canonical authors and traditions, introducing less-studied works and themes, and foregrounding critical discussions, approaches, and controversies.