scholarly journals My Cry Gets Up to My Throat: Dysplacement, Indigenous Storywork, and Visual Sovereignty in the Mandan Hidatsa Arikara Nation

2021 ◽  
Vol 14 (1) ◽  
pp. 44-73
Author(s):  
Jennifer Shannon
Keyword(s):  
2015 ◽  
Vol 47 (2) ◽  
pp. 5-27
Author(s):  
Elizabeth Kella

This article examines the appropriation and redirection of the Gothic in two contemporary, Native-centered feature films that concern a history that can be said to haunt many Native North American communities today: the history of Indian boarding schools. Georgina Lightning’s Older than America (2008) and Kevin Willmott’s The Only Good Indian (2009) make use of Gothic conventions and the figures of the ghost and the vampire to visually relate the history and horrors of Indian boarding schools. Each of these Native-centered films displays a cinematic desire to decenter Eurocentric histories and to counter mainstream American genres with histories and forms of importance to Native North American peoples. Willmott’s film critiques mythologies of the West and frontier heroism, and Lightning attempts to sensitize non-Native viewers to contemporary Native North American concerns while also asserting visual sovereignty and affirming spiritual values.


2017 ◽  
pp. 25-34 ◽  
Author(s):  
Michelle H. Raheja
Keyword(s):  

Author(s):  
Marco Bohr

This chapter offers stylistic and thematic analyses of the  cinematography and strategies of visual storytelling of Zacharias Kunuk’s Atanarjuat: The Fast Runner (2001). Bohr provides an alternate reading of the Igloolik-based group Isuma’s best-known and Cannes award winning film. Bohr identifies distinctive narrative techniques and cultural themes of the film, which tie it both to traditional Inuit myths and legends and to European art cinema, concluding by highlighting the ways in which Atanarjuat situates local practices in a global popular culture framework. Drawing on the concept of Fourth Cinema first proposed by Barry Barclay, Bohr positions Atanarjuat in the relation to emerging global  international indigenous feature film production as well as to Michelle Raheja’s concept of visual sovereignty.


2014 ◽  
Vol 7 (1) ◽  
pp. 1-17
Author(s):  
Stephanie Nohelani Teves

Native Studies and Queer Studies have begun creating linkages that interrogate the normalization of heterosexuality within Native communities and the ways that settler colonialism has been unquestioned in Queer Studies scholarship. This article adds to this body of scholarship by performing a critical re-reading of the film, Ke Kulana He Māhū (2001), a film about the history of sexuality in Hawaiʻi and the role of māhūs in modern day Hawaiian culture. The film engages the struggles for lesbian, gay, bisexual and transgender (LGBT) rights in Hawaiʻi throughout the 1990s, but, curiously, it obscures the Hawaiian sovereignty movement that was happening simultaneously. Against this backdrop, I examine the rhetorical performance of aloha in the film and the dangers of harnessing Hawaiian culture to support the recognition of lesbian, gay, bisexual, transgender and queer (LGBTQ) rights. This article also examines how the film participates in visual sovereignty to foreground Kanaka Maoli commitments to cultural identity, community and belonging.


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