New book: SIMON J. ORTIZ: A POETIC LEGACY OF INDIGENOUS CONTINUANCE

Today's post is about a new book, Simon J. Ortiz: A Poetic Legacy of Indigenous Continuance. I bought a copy last week...

Daughter Liz and I spent most of the last week in Minneapolis, Minnesota, at the Native American and Indigenous Studies Association (NAISA) annual meeting. Next year's meeting will be in Tucson, Arizona. Anyone that has anything to do with the creation, publication, or distribution of literature by/about American Indians should consider attending this meeting. The insights gained in a few short days will go a long way towards improving the quality of literature for children.

When I'm at Native meetings and conferences, I'm somewhat embarrassed at most of the children's books by/about American Indians that are published. In child lit land, people embrace bogus stuff that would never fly in a college Native lit course. In child lit land, crap (yes, I'm irate today) like Touching Spirit Bear flies off the shelves. Amongst those who study Native literature, it's equivalent for adult readers is the target of much laughter and derision. It is not taken seriously as "Native" literature and it isn't taught as Native literature.

But over in child lit land, there is a clamor for the sequel to Touching Spirit Bear. Like I said, it is embarrassing. And indefensible, too.

It has got to get better.

It can get better if people in child lit land take some time to read Native scholarship, and attend Native conferences and meetings.

At last year's NAISA meeting in Athens, Georgia, my dear friend Evelina Zuni Lucero (Isleta/Ohkay Owingeh Pueblo) introduced me to Simon Ortiz. Through our conversation, I volunteered to write a chapter for a book Evelina was co-editing. That book is Simon J. Ortiz: A Poetic Legacy of Indigenous Continuance. Most of the contributors to the volume were at NAISA, giving papers. The contributors (tribal affiliations are in parens) are:

Elizabeth Ammons
Elizabeth Archuleta (Yaqui)
Esther Belin (Dine)
Jeff Berglund
Kimberly Blaeser (Chippewa)
Gregory Cajete (Tewa)
Sophia Cantave
David Dunaway
Roger Dunsmore
Lawrence Evers
Gwen Westerman Griffin (Sisston Wahpeton Dakota Oyate)
Joy Harjo (Mvskoke)
Geary Hobson (Cherokee, Arkansas Quapaw)
David L. Moore
Debbie Reese (Nambe Pueblo)
Kimberly Roppolo (Cherokee, Choctaw, and Creek)
Ralph Salisbury (Cherokee)
Kathryn W. Shanley (Assiniboine)
Leslie Marmon Silko (Laguna Pueblo)
Sean Kicummah Teuton (Cherokee)
Laura Tohe (Dine)
Robert Warrior (Osage)

Hopefully, you have Joy Harjo's The Good Luck Cat on your shelves, along with Leslie Marmon Silko's Storyteller or Ceremony. Do you have a copy of Like a Hurricane: The American Indian Movement from Alcatraz to Wounded Knee, co-written by Robert Warrior? Remember the poem about basal readers that I posted here some time back? That was Laura Tohe's poem. These four people are among the most read and most influential Native writers, and they are in the volume because Ortiz's work meant something to their own growth.

In his 1981 essay in MELUS, Ortiz says that we (Native people) creatively used foreign (European) ritual, ideas, material, and language (English) on our own terms. In Reinventing the Enemy's Language, Joy Harjo writes:

When our lands were colonized the language of the colonizer was forced on us. It was when we began to create with this new language that we named it ours, made it usefully tough and beautiful (p. 23-24).

That is what Simon J. Ortiz: A Poetic Legacy of Indigenous Continuance is about. Using language for continuance. Get a copy, read it, think, read it again, and think about what you write (if you're a writer), what you publish (if you're a publisher), what you review (if you're a reviewer), and what you buy for your children, your library, your school.

Read Simon Ortiz's essays, stories, poetry, and children's books. Spend some time immersed in this reality, not the fantasy where Indians are romantic or tragic figures of the past. Do this, and books for children will get better.

[Update, 9:49 AM, May 27] : Next year's meeting of NAISA will be in Tucson, AZ, not Tempe. Thanks to commenter, Matthew, for catching the error. I also linked to the association's webpage.]

Bad Indians, a poem by Ryan Red Corn

This is an awesome video. Use it with students in high school English classes, film, social studies, social justice courses...

[Note: If you cannot see it, go right to it on youtube: Bad Indians.

Carolyn Dunn on COYOTE SPEAKS

As readers of American Indians in Children's Literature know, I have strong feelings about retellings of Native story, especially when the source for the retelling is the stories archived by the Bureau of Ethnography in the late 1800s and early 1900s. My analysis of Penny Pollock's Turkey Girl and of Kristina Rodanas' Dragonfly's Tale demonstrates that Frank Hamilton Cushing misinterpreted what he observed when he was living amongst the Zuni people.

In my research, I search for books, chapters, and articles about those archived stories, and, about disclosure of sacred stories. Pueblo people are very guarded about what we share. On this site, I've written about intellectual property, and pointed to the Hopi Tribe and their statement on intellectual property.

As I prepare my paper for next week's meeting of the Native American and Indigenous Studies Association in Minneapolis, I'm revisiting the topic of disclosure. Last year, my paper was about Arrow to the Sun, Turkey Girl and Dragonfly's Tale. I'm reading (again) from Elsie Clews Parson's monograph on the Tewa Indians, The Social Organization of the Tewa of New Mexico, published in 1929. (Tewa is the language we speak at my pueblo, Nambe. It is spoken by several of the northern pueblos.) Parson's was amongst us in the 1920s. In the preface of her monograph, she wrote:

Imitating the secretiveness observed in all the Rio Grande pueblos, I settled in Alcalde, the Mexican town two or three miles north of San Juan, and here, thanks to my helpful and understanding hosts of San Gabriel ranch, I secured informants from San Juan, Santa Clara, and San Ildefonso. My informants worked singly or in couples, niece and uncle, sister and brother, mother and daughter, one interpreting for the other.

I ask you to consider what she says. The pueblos were secretive. Why was that? To circumvent this secretiveness, she set up her research site away from the pueblos, so that her informants would not be seen, so that she could work in secret.

She says that the informant from San Juan was the most helpful, and that his stories are the ones in her Tewa Tales, first published in 1926. Here's what she said about her informant from San Ildefonso:

Information from San Ildefonso was least satisfactory. The women were particularly timid and not well informed; the man was a threefold liar, lying from secretiveness, from his sense of burlesque, and from sheer laziness. Curiously enough, this man, whose social position is of the best, but whose veracity is of the worst according to both white and Indian standards, has probably been hitherto one of our sources of authority on the Tewa.

How does she know he was lying? How does she know what parts of what he said to her were lies? She does not say that she rejected his information, so, is it in her book? She obviously thinks that some of her informants were telling her the truth, but how does she know that?! In short, that paragraph makes me suspicious of her entire monograph.

Her Tewa Tales was recently republished, with a foreword by Barbara Babcock. Babcock includes the first paragraph I excepted above, but not the second one. There is, I think it is fair to say, an assumption that the informant from San Juan was not lying to Parsons. Again, though, I wonder, on what basis did Parsons have confidence in what he told her?

Like I said earlier, we Pueblo people are careful about what we disclose. Disclosure is taken up in Cynthia L. Chavez's dissertation titled Negotiated Representations: Pueblo Artists and Culture. She is Pueblo, raised at San Felipe. Here's a paragraph from the abstract:

Most Pueblo people have committed themselves to the non-disclosure of what they deem culturally sensitive or sacred, because of cultural prohibitions learned since childhood. In this dissertation, I investigate Pueblo artist' reasons for refraining from depicting certain images and/or themes in their artwork. I have interviewed various Pueblo artists of New Mexico (excluding artists from Zuni Pueblo) who choose not to depict culturally sensitive imagery in their artwork due to their cultural heritage. This research is an attempt to obtain insights into Pueblo cultural beliefs about non-disclosure/representation and how this impacts Pueblo people as participants in contemporary Western society and their own Pueblo societies.

Maybe the San Juan informant was not in the "most" category that Chavez writes about, but I wouldn't count on it. Knowing this about us (Pueblo Indians) makes me wonder about stories collected from other tribal nations. This morning, searching for writing on stories from those archives, I came across an essay by Carolyn Dunn. Posted on January 27, 2009 at her blog, Dunn's essay is definitely worth reading. She references an article she wrote in Reading Native American Women: Critical and Creative Representations and, the introduction to Through the Eye of the Deer. I'm going to get and read both items.

In her essay, she talks about Beverly Slapin's review of a book Dunn and Ari Burke published last year. The book is Coyote Speaks. On November 16, 2008, I posted Beverly Slapin's review of Ari Berk and Carolyn Dunn's book, Coyote Speaks. In her essay, Dunn effectively counters some of Slapin's review. Dunn makes several excellent points.

When I posted the review, I indicated that I had not read the book, that I was waiting for my copy. It has not arrived, or, I've misplaced it. I'll reorder today.

That said, I don't think Dunn will persuade me that it is ok to use those archives. Part of my resistance is based on what I know happens to Native stories when they are published in picture book format for young readers. Pollock and Rodanas added their interpretations to the stories Cushing published, thereby adding another layer of misinterpretation to the stories.

And, instead of being treated with the same respect as stories from other world religions, our stories are shelved over in the folklore section of the library. Dunn's Coyote Speaks is shelved in the 398.2089 section of the library, which is where all Native "folktales" are put. I think it should be in the 200s with other books about religion.

Thinking, and waiting for my copy of Coyote Speaks...

Patricia Wrede's THE THIRTEENTH CHILD

I am getting a lot of email asking if I've read Wrede's new book, The Thirteenth Child. People are sending me links to discussions of the book. But! I'm on a deadline and unable to read it till later this summer. For now, I'll share some of the links I've been sent.

Pioneer Fantasy: Patricia Wrede's Thirteenth Child - May 4th, 2009

Fiction Theory, May 9th, 2009

"Next Verse, Same as the First" - May 8th, at LiveJournal

Learning just a little about the book, my thought is "she did what?!"

Carved Indian statue at welcome rest area, I80, PA

I'm on the road, en route to get my daughter from end-of-year at college. Yesterday, I entered Pennsylvania and stopped at the 'Welcome' rest area on Interstate 80. There is a tall, carved wood statue there, of an Indian head. The plaque at the base of the statue says:

"Dedicated to the American Indians (Seneca)
...But they won't be forgotten,
But will be remembered in our minds
And in our hearts.
Love is life."

It is signed "Peter Toth, June 30th, 1973."

I recall that Toth is trying to put one of these in every state. I don't have time to do research on him or this work right now, but I am curious. Seneca, he says, who will be remembered, because they are.... what? What does Toth think? What do his words suggest to you?

Teachers! Before school is out for the summer, ask students to pay attention to these sorts of statues if they come across them. Of, if there's one near you, study the statue, dedication.

Just in case you're wondering, the Seneca people are alive and well.

Missy Whiteman's Video: Indigenous Holocaust

Stunning video and commentary about boarding schools... Created by Missy Whiteman, titled Indigenous Holocaust. If you teach Shirley Sterling's My Name Is Seepeetza, consider using this video along with it.

Brianne Grant's thesis on Education in YA Lit

Back on July 9th, 2007, I blogged about Brianne Grant's article "Opening the Cache of Canadian Secrets: The Residential School Experience in Books for Children."

Today, I point you to Grant's thesis: Where Hope Lives: An Examination of the Relationship Between Protagonists and Education Systems in Contemporary Native North American Young Adult Fiction.

She considers educational systems as portrayed in four novels:

• The Absolutely True Diary of a Part-Time Indian, by Sherman Alexie
• The Porcupine Year, by Louise Erdrich
• Good for Nothing, by Michel Noel
• No Time to Say Goodbye: Children's Stories of Kuper Island Residential School, by Sylvia Olsen, written with Rita Morris and Ann Sam

I'm partway through it (gotta stop and do some writing of my own) and look forward to sitting down with it when I have more time. Her thesis may prove perfect for my History of American Indian Education course next spring.

Barbara Cooney's MISS RUMPHIUS

Though it is much loved and winner of an American Book Award, every time I think of Barbara Cooney's Miss Rumphius, the image that I recall is not the lovely lupines she walks amongst... Instead, I remember the page with three Indians. Did you see them?

Update: Try really hard to remember them... and if you can't, I've uploaded the page at my Images site.

Here's the image (added to AICL on September 20, 2012, 9:40 AM CST):

(Source for image: http://theartofchildrenspicturebooks.blogspot.com/2011/03/miss-rumphius.html)

And, here's the text for that page (also added on Sept 20, 2012):

Now he worked in the shop at the bottom of the house, making figureheads for the prows of ships, and carving Indians out of wood to put in front of cigar stores.

Source: Oklahoma Historical Society

Noted Creek writer, Alexander Lawrence Posey, said that the cigar store Indians "are the product of a white mans's factory, and bear no resemblance to the real article." Posey died in 1908. Is Cooney wrong for including this information in her book? It is factual as Cooney wrote it--carvers of that time period did carve figureheads for ships and wooden Indians, too--but given that Miss Rumphius was published in 1982 and the information about these carvings being stereotypical is quite old, perhaps she could have inserted "stereotypical" in front of "Indians." If she had done that, it would read:

"Now he worked in the shop at the bottom of the house, making figureheads for the prows of ships and carving stereotypical Indians out of wood to put in front of cigar stores."

Course, if she did that, the story wouldn't be as charming, but it would be more accurate, and it could prompt teachers, parents, and librarians to address stereotypes whenever they read the book to children.