Joanne DiNova - Spiraling Webs of Relation: Movements Toward an Indigenist Criticism

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INDIGENOUS PEOPLES
AND POLITICS

Edited by

Franke Wilmer

Montana State University

A Routledge Series

INDIGENOUS PEOPLES AND POLITICS

FRANKE WILMER, General Editor

INVENTING INDIGENOUS KNOWLEDGE

Archaeology, Rural Development, and the Raised Field Rehabilitation Project in Bolivia

Lynn Swartley

THE GLOBALIZATION OF CONTENTIOUS POLITICS

The Amazonian Indigenous Rights Movement

Pamela L. Martin

CULTURAL INTERMARRIAGE IN SOUTHERN APPALACHIA

Cherokee Elements in Four Selected Novels by Lee Smith

Kateina Prajnerov

STORIED VOICES IN NATIVE AMERICAN TEXTS

Harry Robinson, Thomas King, James Welch, and Leslie Marmon Silko

Bianca Schorcht

ON THE STREETS AND IN THE STATE HOUSE

American Indian and Hispanic Women and Environmental Policymaking in New Mexico

Diane-Michele Prindeville

CHIEF JOSEPH, YELLOW WOLF, AND THE CREATION OF NEZ PERCE HISTORY IN THE PACIFIC NORTHWEST

Robert R. McCoy

NATIONAL IDENTITY AND THE CONFLICT AT OKA

Native Belonging and Myths of Postcolonial Nationhood in Canada

Amelia Kalant

NATIVE AMERICAN AND CHICANO/A LITERATURE OF THE AMERICAN SOUTHWEST

Intersections of Indigenous Literature

Christina M. Hebebrand

THE PRESENT POLITICS OF THE PAST

Indigenous Legal Activism and Resistance to (Neo)Liberal Governmentality

Sen Patrick Eudaily

THE ECOLOGICAL NATIVE

Indigenous Peoples Movements and Eco-Governmentality in Colombia

Astrid Ulloa

SPIRALING WEBS OF RELATION

Movements Toward an Indigenist Criticism

Joanne R. DiNova

SPIRALING WEBS OF RELATION

MOVEMENTS TOWARD AN INDIGENIST CRITICISM

Joanne R. DiNova

Portions of James Redsky, Great Leader of the Ojibway: Mis-quona-queb (McClelland and Stewart, 1972) are used with permission from McClelland and Stewart Limited.

Published in 2005 by Routledge

2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN

52 Vanderbilt Avenue, New York, NY 10017

2005 by Taylor & Francis Group, LLC

Routledge is an imprint of the Taylor & Francis Group, an informa business

ISBN 13:978-0-415-97338-0 (hbk)

No part of this book may be reprinted, reproduced, transmitted, or utilized in any form by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying, microfilming, and recording, or in any information storage or retrieval system, without written permission from the publishers.

Trademark Notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.

Library of Congress Card Number 2005012399

Library of Congress Cataloging-in-Publication Data

DiNova, Joanne R.

Spiraling webs of relation: movements toward an indigenist criticism / Joanne R. DiNova.

p. cm. -- (Indigenous peoples and politics)

Includes bibliographical references (p.) and index.

ISBN 0-415-97338-4

1. American literature--Indian authors--History and criticism--Theory, etc. 2. Canadian literature--Indian authors--History and criticism--Theory, etc. 3. American literature--Indian authors--History and criticism. 4. Canadian literature--Indian authors--History and criticism. 5. Indigenous peoples--North America--Intellectual life. 6. Indians of North America--Intellectual life.

7. Indians in literature. I. Title. II. Series.

PS153.I52D56 2005

810.9897--dc22

2005012399

Publishers Note

The publisher has gone to great lengths to ensure the quality of this reprint but points out that some imperfections in the original may be apparent.

To

Mary (Jourdain) Mainville
(19101974)

and

Bernadette (Cassidy) DiNova
(1914)

For the immeasurable gift of relations.

Contents

Chapter One
Academic Cowboys and North American Indians

Chapter Two
When I Equals More Than Me: Constructions of (Constructions of) Indigenous Identity

Chapter Three
Critical Warriors and Hang-Around-the-Academy Indians: Toward an Indigenist Criticism

Chapter Four
The Essential Mtis: Being Halfbreed

Chapter Five
Spirals, Maps, and Poetry: Re-Reading Joy Harjo

Without the support and encouragement of many people, this book would simply not have been possible. To all, I wish to express my warmest gratitude. The project began life as a doctoral thesis, and generous financial support was received from the Social Sciences and Humanities Research Council of Canada (Doctoral Fellowship), the Michigan State University American Indian Studies Program (Pre-Doctoral Fellowship), and the Ontario Graduate Scholarship program. Thanks also to the Couchiching First Nation of Fort Frances, OntarioEdna Lockhart and Joan Mainville of the Education Department in particularwhose support was always more than financial.

To Elaine Garner at the University of Waterloo and to Ginny Carney, thanks for the friendship and encouragement. Special thanks to Fr. Michael Brosnan for pointing me in the right direction. To my family, much love and warm thanks: my brothers Joe and Dan, my nephews (especially Pete, whose work coincides with my own), my niece, and the rest of my family. To Elaine DiNova, thanks for believing. To my parents, Rudy DiNova and Jayne Mainville, thanks for teaching us the importance of a social conscience. And to my daughter Taryn DiNova-Owl, a very special thank-you and a big hug for all your patience during every stage of this project.

To my thesis supervisor, Dr. Linda Warley, thanks for insisting on my best and for mentoring me through the unfamiliar terrain. To the rest of my dissertation committeeDrs. Kevin McGuirk, Victoria Lamont, Robert Needham, and Simon Ortizthanks for the careful readings and thoughtful suggestions that made this a much stronger work. And to all my teachers, in the many places we have met, Migwetch.

Seventh Fire

For a time we forgot

The sounds of ghost

dancers

On the plains, the drums

Ancestral, resolute

Converging in the distance

For a time we forgot

the Voices

For a time we believed

The tinny pulpit voices

instead

Could see only their pink

Fisted bibles

Raised as if poised

to strike

And for a time we were afraid

But now I believe the sounds grow large

And now I see the Northern Lights gone wild

And between the shivering folds of pink paranoia

I hear the Voices, softly now:

Tear down their fences

They cant think without lines.

(DiNova 104)

Indigenous teaching mirrors thinking back to the learner.

Gregory Cajete

My first course in Native literature was thought-provoking in several respects, but perhaps most intriguing was the story that our instructor related to us during the first day of classes, a story from her own experience as a graduate student. She told us that an otherwise knowledgeable friend had once asked why she was choosing to study Native literature because, the friend said, it isnt any good. The story might have remained just a disturbing little anecdote and I might happily have gone on to discover the wonders of indigenous literature for myself, but over the years that this project has taken shape, I have come to the realization that such comments are not anomalous. The assumption that it isnt any good, premised on a tacit presupposition that it could not be otherwise, is apparently applied to every aspect of Aboriginal thought and creativity. That is, the same premise accounts for the assumption that Native scholars arent any good, at least not good enough to govern critical approaches to the literature of their own people.

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