scholarly journals Resuming Gynocratic Principles: Cultural Reterritorialization of Native Traditions in Linda Hogan’s Fiction

2021 ◽  
Vol 11 (4) ◽  
pp. 36
Author(s):  
Xiaofang Sun
Keyword(s):  
Native American ◽  
Native Americans ◽  
Cultural Identity ◽  
White Male ◽  
Cultural Assimilation ◽  
Linda Hogan ◽  
Native Community ◽  
Native Culture ◽  
Colonial Expansion ◽  
Early Colonial

Native Americans’ cultural system has been utterly undermined in the early colonial conquest and the later neo-colonial expansion. Cultural annihilation is primarily caused by the forced cultural assimilation, especially by the white government’s practice of eradicating native traditions and beliefs. To rebuild the native culture system, Native American writer Linda Hogan attempts to employ the pre-colonial gynocratic principles in her literary creation, thus reterritorializing their cultural identity among the modern natives. This paper reveals how Hogan effectively resumes the ancient gynocratic principles by portraying a series of typical female images in the woman-centered native community, with an aim to fight against cultural assimilation guided by the white male-dominated western metaphysical epistemology.

Representing Native American Women in Early Colonial American Writings: Álvar Núñez Cabeza de Vaca, Juan Ortiz and John Smith

Sederi ◽  
2009 ◽  
pp. 25-45
Author(s):  
Mª Carmen Gomez Galisteo
Keyword(s):  
Native American ◽  
Native Americans ◽  
Gender Roles ◽  
Contact Period ◽  
Native American Women ◽  
American Women ◽  
Early Colonial ◽  
Hernando De Soto ◽  
Female Roles ◽  
Cabeza De Vaca

Most observers of Native Americans during the contact period between Europe and the Americas represented Native American women as monstrous beings posing potential threats to the Europeans’ physical integrity. However, the most well known portrait of Native American women is John Smith’s description of Pocahontas, the Native American princess who, the legend goes, saved Smith from being executed. Transformed into a children’s tale, further popularized by the Disney movie, as well as being the object of innumerable historical studies questioning or asserting the veracity of Smith’s claims, the fact remains that the Smith-Pocahontas story is at the very core of North American culture. Nevertheless, far from being original, John Smith’s story had a precedent in the story of Spaniard Juan Ortiz, a member of the ill-fated Narváez expedition to Florida in 1527. Ortiz, who got lost in America and spent the rest of his life there, was also rescued by a Native American princess from being sacrificed in the course of a Native American ritual, as recounted by the Gentleman of Elvas, member of the Hernando de Soto expedition. Yet another vision of Native American women is that offered by Álvar Núñez Cabeza de Vaca, another participant of the Narváez expedition who, during almost a decade in the Americas fulfilled a number of roles among the Native Americans, including some that were regarded as female roles. These female roles provided him with an opportunity to avert captivity as well as a better understanding of gender roles within Native American civilization. This essay explores the description of Native American women posed by John Smith, Juan Ortiz and Álvar Núñez Cabeza de Vaca so as to illustrate different images of Native American women during the early contact period as conveyed by these works.

scholarly journals SPIRITUAL HIBRIDITY OF NATIVE AMERICAN IN LOUIS EDRICH’S THE ROUND HOUSE: POSTCOLONIAL STUDIES

2020 ◽  
Vol 7 (2) ◽  
pp. 112
Author(s):  
Achmad Faqih ◽  
Muh Arif Rokhman
Keyword(s):  
Native American ◽  
Native Americans ◽  
Cultural Identity ◽  
Postcolonial Studies ◽  
Third Space ◽  
The Novel ◽  
Hybrid Form ◽  
Cultural Survival ◽  
Common Practices ◽  
Data Source

Louis Edrich is a contemporary Native American writer who writes The Round House. The novel portrays the complexities of individual and cultural identity, focuses on the exigencies of marginalization and cultural survival, which happened to Native Americans, as well as concerns about spirituality and the hybrid form of religion, known as spiritual hybridity. Spiritual hybridity appears to be common practices for Native Americans after the arrival of European and the massive spreading of Christianity. This study is conducted to probe the representation of the spiritual hybridity of Native Americans. The novel is examined using Bhabha’s theory on Hybridity. The dialogue and narration in the form of words, phrases, and sentences in the novel are treated as a data source representing the spiritual hybridity of Native Americans. The analysis results in the representation of the spiritual hybridity of Native Americans,which can be considered as their defense against Christian hegemony. Besides, the representation of spiritual hybridity, as a form of third space, occurs due to a mixture of religious beliefs committed by Native Americans after experiencing religious oppression or discrimination. Spiritual hybridity can be concluded as a new pattern of the struggle and resistance of Native Americans to fight for their tradition. Nowadays, spiritual hybridity for Native American remains a form of resistance towards Christian hegemony.

scholarly journals Spiritual and religious aspects of torture and scalping among the Indian cultures in Eastern North America, from ancient to colonial times

2011 ◽  
Vol 23 ◽  
pp. 115-128
Author(s):  
Juha Hiltunen
Keyword(s):  
Native American ◽  
Native Americans ◽  
New England ◽  
American People ◽  
Human Beings ◽  
The North ◽  
Early Colonial ◽  
The 1960S ◽  
European Colonialism ◽  
Religious Aspects

Only a few decades ago a common perception prevailed that the historic­al Native Americans were very prone to violence and warfare. Scalping and torture were seen as a specific custom attached into their ideology and sociocultural ethos. However in the 1960s a completely reversed picture started to emerge, following the course of other worldwide movements, such as ethnic rights, pan-Indianism, ecological conscience, revisionist historiography and so on. Immediately the Native American people came to be seen as the victims of the European colonialism and the Whites were the bad guys who massacred innocent women and children, either at Sand Creek or in Vietnam. Books were written in which the historians pointed out that the practice of scalping was actually not present in the Americas before the whites came. This theory drew sustenance from some early colonial accounts, especially from the Dutch and New England colonies, where it was documented that a special bounty was offered for Indian scalps. According to this idea, the practice of scalping among the Indians escalated only after this. On the other hand, the blame fell on the Iroquois tribesmen, whose cruel fighting spread terror throughout the seventeenth century, when they expanded an empire in the north eastern wilderness. This accords with those theorists who wanted to maintain a more balanced view of the diffusion of scalping and torture, agreeing that these traits were indeed present in Pre-Columbian America, but limited only to the Iroquoians of the east. Colonial American history has been rewritten every now and then. In the 1980s, and in the field of archaeology especially, a completely new set of insights have arisen. There has been a secondary burial of the myth of Noble Savage and a return of the old Wild Indian idea, but this time stripped of its cartoon stereo­typical attachments. The Indians are now seen as being like any other human beings, with their usual mixture of vices and virtues. Understanding this, one may approach such a topic as scalping and torture without more bias than when reading of any practice of atrocities in human history.

scholarly journals Uncovering Indigenous Worlds and Histories on a Bend of a New England River before the 1650s: Problematizing Nomenclature and Settler Colonial History, Deep History, and Early Colonization Narratives

2020 ◽  
Author(s):  
Christoph Strobel ◽  
Keyword(s):  
Native American ◽  
Native Americans ◽  
New England ◽  
Indigenous Peoples ◽  
Primary Sources ◽  
Massachusetts Bay ◽  
Colonial History ◽  
Early Colonial ◽  
History Of ◽  
Praying Town

The essay explores the often-ignored histories of the indigenous people who resided on the confluence of the Merrimack and the Concord rivers up to the 1650s. This place is characterized by a significant bend in the Merrimack River as it changes its southerly flow into an easterly direction. Today, the area includes the modern city of Lowell, Massachusetts, and its surroundings. While the 1650s saw the creation of a Native American “praying town” and the incorporation of the Massachusetts Bay Colony’s towns of Chelmsford and Billerica, it is the diverse and complex indigenous past before this decade which North American and global historians tend to neglect. The pre-colonial and early colonial eras, and how observers have described these periods, have shaped the way we understand history today. This essay problematizes terminology, looks at how amateur historians of the 19th and early 20th centuries have shaped popular perceptions of Native Americans, and explores how researchers have told the history before the 1650s. The materials available to reconstruct the history of the region’s Native Americans are often hard to find, a common issue for researchers who attempt to study the history of indigenous peoples before 1500. Thus, the essay pays special attention to how incomplete primary sources as well as archeological and ethnohistorical evidence have shaped interpretations of this history and how these intellectual processes have aided in the construction of this past.

Joseph Johnson's Lost Gamuts: Native Hymnody, Materials of Exchange, and the Colonialist Archive

2019 ◽  
Vol 13 (4) ◽  
pp. 482-507
Author(s):  
GLENDA GOODMAN
Keyword(s):  
Native American ◽  
Native Americans ◽  
Sacred Music ◽  
Intercultural Relations ◽  
Native Community ◽  
Legal Documents ◽  
Land Transfer ◽  
Short Period ◽  
The Impact

AbstractIn the winter of 1772–1773, Joseph Johnson (Mohegan/Brothertown) copied musical notation into eight books for Christian Native Americans in Farmington, Connecticut, a town established by English settler colonists on the land known as Tunxis Sepus. Johnson did so because, as he wrote in his diary, “The indians are all desireous of haveing Gamuts.” Johnson's “gamuts” have not survived, but their erstwhile existence reveals hymnody's important role within the Native community in Farmington as well as cross-culturally with the English settler colonists. In order to reconstruct the missing music books and assess their sociocultural significance, this article proposes a surrogate bibliography, gathering a constellation of sources among which Johnson's books would have circulated and gained meaning for Native American Christians and English colonists (including other printed and manuscript music, wampum, and legal documents pertaining to land transfer). By bringing together this multi-modal network of materials, this essay seeks to redress the material and epistemological effects of a colonialist archive. On one level, this is a case study that focuses on a short period of time in order to document the impact on sacred music of conversion, literacy, shifting intercultural relations, and a drive to preserve sovereignty. On another, this article presents a methodological intervention for dealing with lost materials and colonialist archives without recourse to discourses of recovery or discovery, the latter of which is considered through the framework of what I term “archival orientalism.”

Resiliency as Resistance: Eastern Woodland Munsee Groups on the Early Colonial Frontier

1998 ◽  
Vol 19 (2) ◽  
pp. 117-134 ◽  
Author(s):  
Lenore Santone
Keyword(s):  
New York ◽  
Native American ◽  
Contact Period ◽  
Cultural Traditions ◽  
Middle Atlantic ◽  
Colonial Expansion ◽  
Early Colonial ◽  
The Face ◽  
European Colonization ◽  
European Trade

A growing body of data from Contact-period sites throughout the Northeast and Middle-Atlantic regions demonstrates the prevalence of Native-American cultural resiliency in the face of European colonization. This article considers the resiliency of cultural traditions among Munsee groups of northern New Jersey, southeastern New York, and northeastern Pennsylvania during the seventeenth and eighteenth centuries. Patterns of population movement and the contextual association of traditional craft items with European trade goods at contact sites throughout this area are examined and reveal a pattern of active resistance to the incessant demands of colonial expansion and acculturation.

scholarly journals NATIVE AMERICAN PERSPECTIVE IN LINDA HOGAN’S MEAN SPIRIT

2016 ◽  
Vol 4 (1) ◽  
pp. 185-188
Author(s):  
M. Sathiya ◽  
S. Ramya
Keyword(s):  
Native American ◽  
Native Americans ◽  
Racial Discrimination ◽  
Linda Hogan ◽  
American Perspective

This Paper focuses on the Native American’s struggles and problems through their color and racial discrimination. Linda hogan, a native American and Ecofeminism, a renowned writer. Her novels fully based on the problems of Native Americans, particularly “Mean Spirit” she discussed in an elaborate way and Women also combined together nature and themselves with an effective way.

scholarly journals THE NARRATIVE WORLD OF NATIVE AMERICANS SEEN FROM THE ADAPTATION OF OHIYESA IN BURY MY HEART AT WOUNDED KNEE

LITERA ◽  
2020 ◽  
Vol 19 (2) ◽  
Author(s):  
Rachmat Nurcahyo
Keyword(s):  
Native American ◽  
Native Americans ◽  
White Americans ◽  
Cultural Assimilation ◽  
American Government ◽  
Native American Culture ◽  
Charles Eastman ◽  
Non Fiction ◽  
American Society ◽  
Wounded Knee

Native American narratives are often presented through media presenting native American figures. Bury My Heart at Wounded Knee (BMHWK) is a non-fiction history-based film that tells the fate of Native Americans against white colonialism. The key figure in the film, Ohiyesa, is an adaptation of Native American figures from the The Indian Boyhood (TIB) written by Charles Eastman. This article reveals the meaning of the character Ohiyesa in the film Bury My Heart at Wounded Knee. This research used an adaptation approach. Data obtained from the exploration of the figure of Ohiyesa in TIB and BMHWK. Data analysis was performed by conducting a comparative analysis of Ohiyesa at TIB and BMHWK. The results of the analysis show: (1) Ohiyesa character was adapted and dominantly raised by the name of Charles Eastman, (2) this character revealed the memory of deprivation of Native American culture, (3) the character functioned as an assimilation agent, and voiced the concept of cultural assimilation by white Americans. Ohiyesa was made an assimilation agent by the American government. With a strong presentation through his success through his role as a doctor and lobbyist, the American government offers a new life expectancy to American society, which is a cultural assimilation. Ohiyesa has become a symbol of the helplessness and evaluation of the future of Native Americans.Keywords: ohiyesa, native American, narrative, symbol of the helplessness,DUNIA NARATIF PRIBUMI AMERIKA DILIHAT DARI ADAPTASI OHIYESA DALAM BURY MY HEART AT WOUNDED KNEEAbstrakNarasi terkait pribumi Amerika sering dimainkan melalui media yang menyuguhkan tokoh pribumi Amerika. Bury My Heart at Wounded Knee (BMHWK) merupakan film berbasis buku historical non fiction yang menceritakan nasib pribumi Amerika melawan kolonialisasi kulit putih. Tokoh kunci dalam film tersebut, Ohiyesa, merupakan adaptasi tokoh pribumi Amerika dari teks The Indian Boyhood (TIB) karya Charles Eastman. Artikel ini mengungkap pemaknaan terhadap tokoh Ohiyesa dalam film Bury My Heart at Wounded Knee. Penelitian ini menggunakan pendekatan adaptasi. Data didapatkan dari eksplorasi tokoh Ohiyesa dalam TIB dan BMHWK. Analisis data dilakukan dengan membandingkan Ohiyesa dalam TIB and BMHWK. Hasil analisis menunjukan bahwa: (1) Karakter Ohiyesa diadaptasi dan secara dominan dimunculkan dengan nama Charles Eastman, (2) Karakter ini mengungkap mengungkap memori perampasan budaya pribumi Amerika, (3) karakter tersebut difungsikan sebagai agen asimilasi, dan menyuarakan konsep asimilasi budaya oleh kulit putih Amerika. Ohiyesa dijadikan agen asimilasi oleh pemerintah Amerika. Dengan pemaparan kuat melalui keberhasilan dia melalui perannya sebagai dokter sekailgus pelobi parlemen, pemerintah Amerika menawarkan harapan hidup baru kepada pribumi Amerika, yaitu sebuah asimilasi budaya. Ohiyesa telah menjadi simbol dari ketakberdayaan dan gambaran masa depan pribumi Amerika.Kata kunci: Ohiyesa, pribumi Amerika, narasi, simbol ketakberdayaan

scholarly journals Self-Identity in Louise Erdrich’s ‘The Antelope Wife: A Novel’ – A Critical Study

2019 ◽  
Vol 7 (3) ◽  
pp. 1-4
Author(s):  
B Sridevi
Keyword(s):  
Native American ◽  
Native Americans ◽  
Cultural Identity ◽  
Cultural Practices ◽  
Critical Study ◽  
The Novel ◽  
Self Identity ◽  
Family Ties ◽  
Native American Tribes ◽  
Different Cultures

Among the different cultures and traditional practices that are followed in and around the world, the Native Americans are following distinct cultural practices among their clans. Among the Native American tribes, the ‘Ojibwe’ group is a special clan. This particular clan has fought and acquired freedom from the European settlers. ‘Ojibwe’ ancestors have notable characteristics that are followed by generation after generation. This study analyses the struggle in emphasizing the identity of the ‘Ojibwe’ tribal people in the novel ‘The Antelope Wife’ .Through an innovative story- telling  method, the novelist tries to create an identity for them and reclaim their cultural identity. The novelist has used literature as a tool for studying about the indigenous past, family ties, tradition and culture in the novel. Moreover, the novelist strongly stresses upon the importance of family in one’s life. According to ‘Ojibwe’ people, an individual’s life is constructed or marred if he is stranded from his family. This study focuses on how myth, imagination, ancestral values and heritage are intertwined in establishing ‘Ojibwe’ culture.

Native American sports mascots activate negative stereotypes about contemporary Native Americans

2011 ◽  
Author(s):  
Elizabeth Focella ◽  
Jessica Whitehead ◽  
Jeff Stone ◽  
Stephanie Fryberg ◽  
Rebecca Covarrubias
Keyword(s):  
Native American ◽  
Native Americans ◽  
Negative Stereotypes
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