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In Defense of Loose Translations is a memoir that bridges the personal and professional experiences of Elizabeth Cook-Lynn. Having spent much of her life illuminating the tragic irony of being an Indian in America, this provocative and often controversial writer narrates the story of her intellectual life in the field of Indian studies. Drawing on her experience as a twentieth-century child raised in a Sisseton Santee Dakota family and under the jurisdictional policies that have created significant social isolation in American Indian reservation life, Cook-Lynn tells the story of her unexpectedly privileged and almost comedic “affirmative action” rise to a professorship in a regional western university. Cook-Lynn explores how different opportunities and setbacks helped her become a leading voice in the emergence of Indian studies as an academic discipline. She discusses lecturing to professional audiences, activism addressing nonacademic audiences, writing and publishing, tribal-life activities, and teaching in an often hostile and, at times, corrupt milieu. Cook-Lynn frames her life’s work as the inevitable struggle between the indigene and the colonist in a global history. She has been a consistent critic of the colonization of American Indians following the treaty-signing and reservation periods of development. This memoir tells the story of how a thoughtful critic has tried to contribute to the debate about indigenousness in academia.
Presents a collection of essays that describe the settling of the American West and the conflicts between the encroaching whites and the native peoples.
This provocative collection of essays reveals the passionate voice of a Native American feminist intellectual. Elizabeth Cook-Lynn, a poet and literary scholar, grapples with issues she encountered as a Native American in academia. She asks questions of critical importance to tribal people: who is telling their stories, where does cultural authority lie, and most important, how is it possible to develop an authentic tribal literary voice within the academic community? In the title essay, “Why I Can’t Read Wallace Stegner,” Cook-Lynn objects to Stegner’s portrayal of the American West in his fiction, contending that no other author has been more successful in serving the interests of the nation’s fantasy about itself. When Stegner writes that “Western history sort of stopped at 1890,” and when he claims the American West as his native land, Cook-Lynn argues, he negates the whole past, present, and future of the native peoples of the continent. Her other essays include discussion of such Native American writers as Michael Dorris, Ray Young Bear, and N. Scott Momaday; the importance of a tribal voice in academia, the risks to American Indian women in current law practices, the future of Indian Nationalism, and the defense of the land. Cook-Lynn emphasizes that her essays move beyond the narrowly autobiographical, not just about gender and power, not just focused on multiculturalism and diversity, but are about intellectual and political issues that engage readers and writers in Native American studies. Studying the “Indian,” Cook-Lynn reminds us, is not just an academic exercise but a matter of survival for the lifeways of tribal peoples. Her goal in these essays is to open conversations that can make tribal life and academic life more responsive to one another.
Out of the Crazywoods is the riveting and insightful story of Abenaki poet Cheryl Savageau's late-life diagnosis of bipolar disorder. Without sensationalizing, she takes the reader inside the experience of a rapid-cycling variant of the disorder, providing a lens through which to understand it and a road map for navigating the illness. The structure of her story--impressionistic, fragmented--is an embodiment of the bipolar experience and a way of perceiving the world. Out of the Crazywoods takes the reader into the euphoria of mania as well as its ugly, agitated rage and into "the lying down of desire" that is depression. Savageau articulates the joy of being consort to a god and the terror of being chased by witchcraft, the sound of voices that are always chattering in your head, the smell of wet ashes that invades your home, the perception that people are moving in slow motion and death lurks at every turnpike, and the feeling of being loved by the universe and despised by everyone you've ever known. Central to the journey in Out of the Crazywoods is the sensitive child who becomes a poet and writer who finds clarity in her art and a reason to heal in her grandchildren. Her journey reveals the stigma and the social, personal, and economic consequences of the illness but reminds us that the disease is not the person. Grounded in Abenaki culture, Savageau questions cultural definitions of madness and charts a path to recovery through a combination of medications, psychotherapy, and ceremony.
After centuries of colonization, this important new work recovers the literary record of Oceti Sakowin (historically known to some as the Sioux Nation) women, who served as their tribes’ traditional culture keepers and culture bearers. In so doing, it furthers discussions about settler colonialism, literature, nationalism, and gender. Women and land form the core themes of the book, which brings tribal and settler colonial narratives into comparative analysis. Divided into two parts, the first section of the work explores how settler colonizers used the printing press and boarding schools to displace Oceti Sakowin women as traditional culture keepers and culture bearers with the goal of internally and externally colonizing the Dakota, Nakota, and Lakota nations. The second section focuses on decolonization and explores how contemporary Oceti Sakowin writers and scholars have started to reclaim Dakota, Nakota, and Lakota literatures to decolonize and heal their families, communities, and nations.
2019 High Plains Book Award (Creative Nonfiction and Indigenous Writer categories) 2021 Barbara Sudler Award from History Colorado In Bitterroot Susan Devan Harness traces her journey to understand the complexities and struggles of being an American Indian child adopted by a white couple and living in the rural American West. When Harness was fifteen years old, she questioned her adoptive father about her “real” parents. He replied that they had died in a car accident not long after she was born—except they hadn’t, as Harness would learn in a conversation with a social worker a few years later. Harness’s search for answers revolved around her need to ascertain why she was the target of racist remarks and why she seemed always to be on the outside looking in. New questions followed her through college and into her twenties when she started her own family. Meeting her biological family in her early thirties generated even more questions. In her forties Harness decided to get serious about finding answers when, conducting oral histories, she talked with other transracial adoptees. In her fifties she realized that the concept of “home” she had attributed to the reservation existed only in her imagination. Making sense of her family, the American Indian history of assimilation, and the very real—but culturally constructed—concept of race helped Harness answer the often puzzling questions of stereotypes, a sense of nonbelonging, the meaning of family, and the importance of forgiveness and self-acceptance. In the process Bitterroot also provides a deep and rich context in which to experience life.
Elias Kelly's My Side of the River combines memoir and stories of Kelly's elders with public history to explore the impact of federal and state regulations on the traditional life and subsistence methods of Native Alaskans.
In this edited volume, J. Jeffery Clark and Elise Boxer deploy the term practitioner-theorist to describe Indigenous studies graduates who theorize, produce, and apply knowledge within and between their nations and academia.
Richard Moves Camp’s My Grandfather’s Altar is an oral-literary narrative account of five generations of Lakota religious tradition. Moves Camp is the great-great-grandson of Wóptuȟ’a (“Chips”), the holy man remembered for providing Crazy Horse with war medicines of power and protection. The Lakota remember the descendants of Wóptuȟ’a for their roles in preserving Lakota ceremonial traditions during the official prohibition period (1883–1934), when the U.S. Indian Religious Crimes Code outlawed Indian religious ceremonies with the threat of imprisonment. Wóptuȟ’a, his two sons, James Moves Camp and Charles Horn Chips, his grandson Sam Moves Camp, and his great-great-grandson Richard Moves Camp all became well-respected Lakota spiritual leaders. My Grandfather’s Altar offers the rare opportunity to learn firsthand how one family’s descendants played a pivotal role in revitalizing Lakota religion in the twentieth century.
How people traveled, and how people wrote about travel, changed in the interwar years. Novel technologies eased travel conditions, breeding new iterations of the colonizing gaze. The sense that another war was coming lent urgency and anxiety to the search for new places and “authentic” experiences. In Interwar Itineraries: Authenticity in Anglophone and French Travel Writing, Emily O. Wittman identifies a diverse group of writers from two languages who embarked on such quests. For these writers, authenticity was achieved through rugged adventure abroad to economically poorer destinations. Using translation theory and new approaches in travel studies and global modernisms, Wittman links and complicates the symbolic and rhetorical strategies of writers including André Gide, Ernest Hemingway, Michel Leiris, Isak Dinesen, Beryl Markham, among others, that offer insight into the high ethical stakes of travel and allow us to see in new ways how models of the authentic self are built and maintained through asymmetries of encounter. “This book offers a valuable account of literary activity in a genre still inadequately covered in literary-critical history. Emily Witt- man organizes her material through pairings and contextualizing that are instructive and illuminating and often exciting . . . This is comparative literature at its best.” —Vincent Sherry, Washington University