Elizabeth Cook-Lynn is a Crow Creek Sioux poet, novelist, and scholar and she is one of the founding editors of Wicazo Sa, one of the leading journals in American Indian Studies. In her essay "American Indian Intellectualism and the New Indian Story" Cook-Lynn writes (p. 117-118):
A transplanted Englishman, Paul Goble, who lived in the Black Hills of South Dakota for a time and married a woman from Sturgis, South Dakota, with whom he has a child, has been the most intrepid explorer of this genre [children's stories about Indians] in recent times. He has taken Iktomi (or Unktomi) stories, the star stories, and the creation myths of the Sioux, a vast body of philosophical and spiritual knowledge about the universe, to fashion twenty or more storybooks for children ages 3 to 14 which he, himself, has illustrated in a European aesthetic and style. Now living in Minnesota, he has successfully used several people as "informants," including a popular hoop dancer, Kevin Locke, who lives on one of the South Dakota Indian reservations. It is no wonder, when Native cultural philosophy and religion are used to entertain and inform white American children, that the idea of "Indian Intellectualism" in America is dismissed.
Goble takes his place not alongside, but a step ahead of those other white writers of children's stories who, knowingly or not, have long trivialized the rather sophisticated notions the Lakotas have held about the universe for thousands of years.
[C]onsidering the vast ignorance the average person has concerning native intellectualism, the non-Lakota speaking Englishman's interpretation of the native Lakota/Dakota world-view and spirituality through the lens of his own language and art is, at the very least, arrogant.
It has not occurred to anyone, least of all Goble himself, to ask why it is that tribal writers, except in carefully managed instances, have chosen not to use these stories commercially. If one were to inquire about that, one would have to explore the moral and ethical dimensions of who owns bodies of knowledge and literature. That is a difficult exploration in a capitalistic democracy that suggests anything can be bought and sold. Many white American critics refuse to enter into this debate, believe Native American literature and knowledge cannot "belong" to any single group. A discussion of who "transmits" and who "produces" usually follows.
Cook-Lynn's essay is in Devon Mihesuah's Natives and Academics, published in 1998 by the University of Nebraska Press. She's written several books and essays, including a recent article in Indian Country Today about Ward Churchill, who, by the way, is not Native: Lessons of Churchill fiasco: Indian studies needs clear standards.
Doris Seale is Santee/Cree/Abenaki and a co-founder of Oyate. In 2001, she received the American Library Association's Equality Award for her life's work. The essay I'm excerpting from below appears in A Broken Flute: The Native Experience in Books for Children, edited by Seale and Slapin. In the essay, Seale writes (p. 158-160):
In the beginning at least, there seemed to be some understanding, and some humility about the fact that he was venturing into a world that he could never more than partially comprehend.
Whether Goble has reacted to an increasing insistence in the Native community that it is time for us to tell our own stories, or at the very least that they should be told accurately, or to criticism of himself specifically is unclear, but as a young friend put it, "Man, something happened to him!" His work has come with increasingly longer lists of references, mostly to ethnographic texts from the late 19th- and early 20th Centuries, as a sort of justification. Lately, Goble has been specializing in Iktomi stories--Iktomi, for those who may not know, being the Lakota "trickster" figure. The introductory material in these books, "About Iktomi," gives the impression that Goble has come to believe in his entitlement to do pretty much what he wants to with any of our stories, and that the result should be beyond criticism. In Iktomi Loses His Eyes, a "Note to the Reader" tells us that "there is no 'authentic' version of these stories. The only rule in telling them is to include certain basic themes."
In the author's note to the Bison edition of Brave Eagle's Account of the Fetterman Fight (1992) Goble said this:
"I wrote the book for Indian children because I wanted them to know about and to feel proud of the courage of their ancestors. I have written all my books primarily with Indian children in mind..."
Assuming, apparently, along with many anthropologists, that we have so lost our traditions, cultures and histories that we must be taught them by a white person.
There is no reconciliation for us to the things that have been done to us, to the things that are believed about us, to the fact that, even now, there is nothing of ours that is not fair game. If some white person wants it, there is nothing precious or sacred enough not to be touched.
Is it necessary to say, in the 21st Century, that this is not right?
I am fairly certain that every elementary school and public library has at least one of Goble's books on the shelf, and I'm sure that they circulate pretty well.
I suggest to librarians, when one of them is torn or dirty, that you remove the book and NOT replace it. There are better choices, and readers in your libraries should have those books instead.
I know, I know.... As your eyes read over my words, you are thinking about the Library Bill of Rights, and free speech, and all of those things that America privileges.
Nonetheless, I encourage you to think about what Cook-Lynn and Seale wrote, and give this some thought.