Autobiographical one woman show, written and performed by Shirley Cheechoo, a Cree Indian originally from James Bay. The play visits a Native woman at four stages in her life from childhood to motherhood. The central issue it deals with is growing up in the residential schools of the 50's and 60's, separated from family and culture. The play shows the effects this and other racial discrimination has had on her journey through life, touching on sexual abuse, alcoholism, and family violence. The play is both funny and frightening, ending on a very positive and hopeful note for the future.
Native performance is a multifaceted and changing art form as well as a swiftly growing field of research. Native American Performance and Representation provides a wider and more comprehensive study of Native performance, not only its past but also its present and future. Contributors use multiple perspectives to look at the varying nature of Native performance strategies. They consider the combination and balance of the traditional and modern techniques of performers in a multicultural world. This collection presents diverse viewpoints from both scholars and performers in this field, both Natives and non-Natives. Important and well-respected researchers and performers such as Bruce McConachie, Jorge Huerta, and Daystar/Rosalie Jones offer much-needed insight into this quickly expanding field of study. This volume examines Native performance using a variety of lenses, such as feminism, literary and film theory, and postcolonial discourse. Through the many unique voices of the contributors, major themes are explored, such as indigenous self-representations in performance, representations by nonindigenous people, cultural authenticity in performance and representation, and cross-fertilization between cultures. Authors introduce important, though sometimes controversial, issues as they consider the effects of miscegenation on traditional customs, racial discrimination, Native women’s position in a multicultural society, and the relationship between authenticity and hybridity in Native performance. An important addition to the new and growing field of Native performance, Wilmer’s book cuts across disciplines and areas of study in a way no other book in the field does. It will appeal not only to those interested in Native American studies but also to those concerned with women’s and gender studies, literary and film studies, and cultural studies.
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.
In the context of de/colonization, the boundary between an Aboriginal text and the analysis by a non-Aboriginal outsider poses particular challenges often constructed as unbridgeable. Eigenbrod argues that politically correct silence is not the answer but instead does a disservice to the literature that, like all literature, depends on being read, taught, and disseminated in various ways. In Travelling Knowledges, Eigenbrod suggests decolonizing strategies when approaching Aboriginal texts as an outsider and challenges conventional notions of expertise. She concludes that literatures of colonized peoples have to be read ethically, not only without colonial impositions of labels but also with the responsibility to read beyond the text or, in Lee Maracle's words, to become "the architect of great social transformation." Features the works of: Jeannette Armstrong (Okanagan), Louise Halfe (Cree), Margo Kane (Saulteaux/Cree), Maurice Kenny (Mohawk), Thomas King (Cherokee, living in Canada), Emma LaRocque (Cree/Metis), Lee Maracle (Sto: lo/Metis), Ruby Slipperjack (Anishnaabe), Lorne Simon (Miikmaq), Richard Wagamese (Anishnaabe), and Emma Lee Warrior (Peigan)
What is evidence in qualitative inquiry and how is it evaluated? What is true or false in research is strongly influenced by socially defined criteria and by the politics of academia. In providing an alternative to conservative science, qualitative researchers are often victimized by these politics. The use of qualitative evidence within the policy arena is also subject to social and political factors. Within qualitative inquiry itself, evidence is defined differently in different discourses—law, medicine, history, cultural, or performance studies. The interdisciplinary, international group of contributors to this volume address these questions in an attempt to create evidential criteria for qualitative work. Sponsored by the International Center for Qualitative Inquiry.
This book examines the continuing challenges of lingering colonial cultural imperialism on the James Bay Cree, through an examination of the relationship between Cree students and the current “mainstream higher education” system.
The outpouring of Native American literature that followed the publication of N. Scott Momaday’s Pulitzer Prize–winning House Made of Dawn in 1968 continues unabated. Fiction and poetry, autobiography and discursive writing from such writers as James Welch, Gerald Vizenor, and Leslie Marmon Silko constitute what critic Kenneth Lincoln in 1983 termed the Native American Renaissance. This collection of essays takes the measure of that efflorescence. The contributors scrutinize writers from Momaday to Sherman Alexie, analyzing works by Native women, First Nations Canadian writers, postmodernists, and such theorists as Robert Warrior, Jace Weaver, and Craig Womack. Weaver’s own examination of the development of Native literary criticism since 1968 focuses on Native American literary nationalism. Alan R. Velie turns to the achievement of Momaday to examine the ways Native novelists have influenced one another. Post-renaissance and postmodern writers are discussed in company with newer writers such as Gordon Henry, Jr., and D. L. Birchfield. Critical essays discuss the poetry of Simon Ortiz, Kimberly Blaeser, Diane Glancy, Luci Tapahonso, and Ray A. Young Bear, as well as the life writings of Janet Campbell Hale, Carter Revard, and Jim Barnes. An essay on Native drama examines the work of Hanay Geiogamah, the Native American Theater Ensemble, and Spider Woman Theatre. In the volume’s concluding essay, Kenneth Lincoln reflects on the history of the Native American Renaissance up to and beyond his seminal work, and discusses Native literature’s legacy and future. The essays collected here underscore the vitality of Native American literature and the need for debate on theory and ideology.
The development of literature in Canada with an eye to its multicultural, multiethnic, multilingual nature. From modest colonial beginnings, literature in Canada has arrived at the center stage of world literature. Works by English-Canadian writers -- both established writers such as Margaret Atwood and new talents such as Yann Martel -- make regular appearances on international bestseller lists. French-Canadian literature has also found its own voice in the North American and francophone worlds. "CanLit" has likewise developed into a staple of academic interest, pursued in Canadian Studies programs in Canada and around the world. This volume draws on the expertise of scholars from Canada, Germany, Austria, and France, tracing Canadian literature from the indigenous oral tradition to thedevelopment of English-Canadian and French-Canadian literature since colonial times. Conceiving of Canada as a single but multifaceted culture, it accounts for specific characteristics of English- and French-Canadian literatures, such as the vital role of the short story in English Canada or that of the chanson in French Canada. Yet special attention is also paid to Aboriginal literature and to the pronounced transcultural, ethnically diverse character ofmuch contemporary Canadian literature, thus moving clearly beyond the traditions of the two founding nations. Contributors: Reingard M. Nischik, Eva Gruber, Iain M. Higgins, Guy Laflèche, Dorothee Scholl, Gwendolyn Davies, Tracy Ware, Fritz Peter Kirsch, Julia Breitbach, Lorraine York, Marta Dvorak, Jerry Wasserman, Ursula Mathis-Moser, Doris G. Eibl, Rolf Lohse, Sherrill Grace, Caroline Rosenthal, Martin Kuester, Nicholas Bradley, Anne Nothof, Georgiana Banita, Gilles Dupuis, and Andrea Oberhuber. Reingard M. Nischik is Professor of American Literature at the University of Constance, Germany.
