Debbie--have you seen THE NIGHT TOURIST by Katherine Marsh

This "have you seen" post is, more or less, a note to myself to put Katherine Marsh's The Night Tourist on my list of books to read. Of late, I'm finding/learning about several books that are set in New York City and have Native content--in the form of ghosts or Indians-of-the-past.

The Night Tourist came to my attention as I read an article in the March 27 edition of The Washington Post. Written by Katherine Marsh (author of The Night Tourist), the photograph at the top of her article is what caught my eye. Here's a screen cap:

That soldier, with machine gun, standing in front of a book display is, of course, chilling. As my eyes moved to the books on the shelves, I realized the soldier is standing in front of a wall of Tintin books. The one on the top shelf, 3rd from the left, is Tintin in America. It is one of the much loved Tintin books have stereotypical, racist, derogatory content.

As I started looking into Tintin articles to link to in this post, I found an article in Salon: Tintin's racist history: Symbol of Brussels solidarity is uncomfortably divisive. In it is a link to an article in Vox: How Tintin became the symbol of solidarity in the Brussels attacks. The Vox article is mostly a series of tweets of Tintin crying.

I don't know if Marsh chose the photo that was used with her article. She doesn't mention the Tintin books. My guess is that someone in the editorial department at the Post has read the Vox article and thought it a good choice, given that Marsh writes children's books. The image did something else for me: it caught my eye and led me to look at Marsh's first book, which (as noted above) has Native content of the no-longer-around kind, but it also captures the importance of children's books.

Far too many people look down on children and the books created for them, but they're important. They shape the ways we view the world. How they do that is something that needs more attention. When I read Marsh's book, what will I find? Does that book add to the misinformation that Native peoples no longer exist? If/when I read her book, I'll be back. If you've read it, let me know what you noticed when you read it.

Eric Jennings, Sherman Alexie, and Damaging Perceptions about Alcohol Use Amongst Native Peoples

Editors Note on Feb 25, 2018: Please see my apology about promoting Alexie's work. 

This post is about one of the ways that Alexie's words harm readers--Native and not. Words shape expectations of what Native writing should be. Alexie is affirming stereotypical ideas.  --Debbie

~~~~

Yesterday on Twitter, Annie Pho tweeted this image:

The words in the image she tweeted are a 2016 article by Eric Jennings, titled "The librarian stereotype: How librarians are damaging their image and profession." People on twitter were, appropriately, angry that Jennings used that excerpt in the way that he did. Here's the words Jennings used (shown in the image above):

When I was at the 2009 Association of College and Research Libraries conference, I saw Sherman Alexie speak, and one of the things that stuck with me is that there's always some truth to a stereotype. He was talking specifically about how the stereotype for many Native Americans is that they are alcoholics. And, in fact, most of his family members are alcoholics. He even went on record as saying that the whole race is filled with alcoholics and that pretending that alcoholism is a stereotype among Native Americans is a form of denial (Alexie, 2009).

I took a look at the source for Jennings's quote. It is a video. I watched it. Alexie did, in fact, say what Jennings says he did. 

Was it wise for Jennings to use that excerpt in his article about stereotypes of librarians? I think not. Here's why.

Most people know what a stereotype of a librarian looks like. They know it is a stereotype, because they know a librarian in real life who is nothing like that stereotype. 

Most people, however, do not know a Native person. So, there's no way for them--in the course of their everyday life--to know that most of us are not, in fact, alcoholics.

Let's think about that a minute.

Alexie said it is a stereotype that Native people are alcoholics. 

The truth? Alcoholism is a widespread disease. 

Alcoholism is a social disease. It does not exist in higher incidences amongst Native communities. Alexie tells us about his specific family. What he says is not true for every Native family. It is not true for my own family. I'm not saying "Not us" out of a holier-than-thou space.

A research study released earlier this year says it isn't true for most Native people in the US either. Holding that view, however, has costs to Native people. The news report about the article included this:

"Of course, debunking a stereotype doesn’t mean that alcohol problems don’t exist," Cunningham said. "All major U.S. racial and ethnic groups face problems due to alcohol abuse, and alcohol use within those groups can vary with geographic location, age and gender.

"But falsely stereotyping a group regarding alcohol can have its own unique consequences. For example, some employers might be reluctant to hire individuals from a group that has been stereotyped regarding alcohol. Patients from such a group, possibly wanting to avoid embarrassment, may be reluctant to discuss alcohol-related problems with their doctors."

And here's another paragraph:

"Negative stereotyping of groups of people who have less access to health care creates even more health disparities," Muramoto said. "Based on a false negative stereotype, some health care providers may inaccurately attribute a presenting health problem to alcohol use and fail to appropriately diagnose and treat the problem."

Several years ago, a dear elder in my tribal nation dealt with that very thing. He wasn't well. He had tests done. Based on those test results, his doctors assumed he was alcoholic, and that alcohol abuse was the cause of what they saw in tests. He told them he didn't drink, but, they didn't believe him. Now, he's finally been diagnosed with a fatal disease, unrelated to alcohol. He was telling the truth, but, the doctors did not believe him. Just writing those words brings tears to my eyes. 

What Alexie says, matters. Words shape what people think and what people do. Words shaped those doctors who didn't believe this elder. 

In a recent article in Booklist, Cynthia Leitich Smith wrote this:

I’ve had allied non-Indian librarians tell me, one way or another, that they’re committed to telling stories about “real Indians” and go on to clarify that they mean alcoholics living in reservation communities. As if, say, my tribal town and urban characters were somehow less “real.” 

I cringed reading Cynthia's words because what she's encountering--like the elder did--is a belief in a stereotype. Those doctors and these librarians think it is real. Others think it is, too. I'm seeing it in books by non-Native writers, a lot. Writers seem to have an idea that, if they're writing a story about Native people or our communities, they better make sure to have an alcoholic in it. 

Writers who do that are damaging us, and they're damaging non-Native readers, too. They are taking a social illness and making it a NATIVE social illness. My guess is that they have read Alexie's The Absolutely True Diary of a Part Time Indian. That story has alcoholism in it. Because he's got it in his book, I think writers are thinking that they should make sure to include it in their stories, too.

Writers: Don't do that.

Editors: Don't let your writers do that.

Book reviewers and bloggers: Your reviews/posts influence purchasing decisions. Pay attention. See what I see, which is the overrepresentation of alcoholism as a part of Native life. 

Everyone: Read the study. See for yourself. 

See the news article:
Study Debunks Notions about Native Americans, Alcohol

Read the study: 
Alcohol use among Native Americans compared to whites: Examining the veracity of the 'Native American elevated alcohol consumption' belief

And--read widely. Alexie is one writer. There are others. Don't let him and the stories he tells be the "single story" you know about Native peoples. You can start with Gansworth, Leitich Smith, Edwardson, Erdrich, Tingle, Van Camp, and Taylor. 

Following up on Emily Henry's THE LOVE THAT SPLIT THE WORLD

Back in January, a reader wrote to ask me about Emily Henry's The Love that Split the World. I've now gotten a copy, read it, and am working on an in-depth review of it. Due out in 2016, it is being published by Razorbill (Penguin).

However! Last week I learned it was being picked up by Lionsgate. If all goes according to plan, it will be a movie. That troubled me deeply because of the errors I found in the book.

I started tweeting about it, and got some pretty fierce pushback from people who are friends of the writer.

If you're interested in the tweets and my response to the pushback, I created two Storify's about them (Storify is a way to capture a series of tweets in a single place.) I've also got them available as pdf's--let me know by email if you want a copy of the pdf.

Here's the first one (note on March 31 2023: Spotify went down years ago, but the saved stories I did using their page are available at the Wayback Machine):

What Emily Henry got wrong in THE LOVE THAT SPLIT THE WORLD

And here's the second one:
Derailing Native Critique of THE LOVE THAT SPLIT THE WORLD

Beverly Slapin's Review of Bruchac's THE HUNTER'S PROMISE: AN ABENAKI TALE

Editor's note on Sep 30, 2023: I (Debbie Reese) can no longer recommend Bruchac's work. For details see Is Joseph Bruchac truly Abenaki?

Editor's Note: Beverly Slapin submitted this review essay of Joseph Bruchac's The Hunter's Promise. It may not be used elsewhere without her written permission. All rights reserved. Copyright 2016. Slapin is currently the publisher/editor of De Colores: The Raza Experience in Books for Children.

~~~~~

Bruchac, Joseph (Abenaki), The Hunter’s Promise: An Abenaki Tale, illustrated by Bill Farnsworth. Wisdom Tales (2015), kindergarten-up

Without didacticism or stated “morals,” Indigenous traditional stories often portray some of the Original Instructions given by the Creator, and children (and other listeners as well), depending on their own levels of understanding, may slowly come to know the stories and their embedded lessons.

Bruchac’s own retelling of the “Moose Wife” story, traditionally told by the Wabanaki and Haudenosaunee peoples of what is now known as the Northeastern US and Canada, is a deep story that maintains its important teaching elements in this accessible children’s picture book. 

Here, a young hunter travels alone to winter camp to bring back moose meat and skins.  Lonely and wishing for companionship, he finds the presence of someone who, unseen, has provided for his needs: in the lodge a fire is burning, food has been cooked, meat has been hung on drying racks and hide has been prepared for drying. On the seventh day, a mysterious woman appears, but is silent. The two stay together all winter and, when spring arrives and the hunter leaves for his village, the woman says only, “promise to remember me.”

As the story continues, young readers will intuit some things that may not make “sense.” Why does the hunter travel alone to and from winter camp? Why doesn’t the woman return with the hunter to the village? Why do their children grow up so quickly? Why does she ask only that the hunter promise to remember her? Who is she really? The story’s end is deeply satisfying and will evoke questions and answers, as well as ideas about how this old story may have connections to contemporary issues involving respect for all life.

Farnsworth’s heavily saturated oil paintings, with fall settings on a palette of mostly oranges and browns; and winter settings in mostly blues and whites, evoke the seasons in the forested mountains and closely follow Bruchac’s narrative. Cultural details of housing, weapons, transportation and clothing are also well done. The canoes, for instance, are accurately built (with the outside of the birch bark on the inside); and the women’s clothing display designs of quillwork and shell rather than beadwork (which would have been the mark of a later time).

That having been said, it would have been helpful to see representations of individual characteristics and emotion in facial expressions here. While Farnsworth’s illustrations aptly convey the “long ago” in Bruchac’s tale, this lack of delineation evokes an eerie, ghost-like presence that may create an unnecessary distance between young readers and the Indian characters.

Bruchac’s narrative is circular, a technique that might be unfamiliar with some young listeners and readers who will initially interpret the story literally as something “only” about loyalty and trust in human familial relationships; how these ethics encompass the kinship of humans to all things in the natural world might come at another time. I would encourage classroom teachers, librarians and other adults who work with young people to allow them to sit with this story. They’ll probably “get” it—if not at the first reading, then later on.

And I would save Bruchac’s helpful Author’s Note for after the story, maybe even days or weeks later:

It’s long been understood among the Wabanaki…that a bond exists between the hunter and those animals whose lives he must take for his people to survive. It is more than just the relationship between predator and prey. When the animal people give themselves to us, we must take only what we need and return thanks to their spirits. Otherwise, the balance will be broken. Everything suffers when human beings fail to show respect for the great family of life.

—Beverly Slapin

Debbie Reese to Host IndigenousXca from March 17 through March 24

Sharing some great news! Chelsea Vowell of apihtawikosisan asked me to host IndigenousXca from March 17 through March 24. If you're not tapped into Native networks on Twitter, you're probably wondering what IndigenousXca is...

Back in 2012, Luke Pearson started IndigenousX in Australia as a way to provide Indigenous people a way to reach a broader audience than those who follow the individual's Twitter account. Inspired by it, Chelsea launched IndigenousXca on October 30, 2014. Hosts are primarily First Nations, but the reality? The line between the US and Canada is a blurry one when you center Indigenous Peoples as the peoples of North America.

Each week, an Indigenous person is invited to tweet using the IndigenousXca account. The subject of the tweets is up to the host.

IndigenousXca's first host was Paul Seesequasis. Since then, there have been over 60 hosts. Right now (March 10-17), Dale Turner (he's a professor at Dartmouth) is the host.

People who follow my Twitter account (@debreese) know that I generally tweet about representations of Native peoples in children's and young adult books, but that I also tweet items I've read and want to promote. Some of those are specific to Native people, but some aren't.

During my week as a host of IndigenousXca, I'll stick to tweets about my area of research and expertise (representations of Native peoples in children's and young adult books). That includes sharing books I've reviewed here on AICL as well as items other Native people are writing about--including their responses to J.K. Rowling's Magic in North America series. Those tweets will be sent out using the @IndigenousXca account. If you're on Twitter, I hope you'll check out, and then follow that account. There's some excellent content shared via that account.

Did JK Rowling Change the Images on her Magic In North America Series at the Pottermore Site?

If you're following the response of Native people to JK Rowling for her "History of Magic in North America" stories that are short backgrounds for the next movie, Fantastic Beasts and Where to Find Them, I think you'll be interested in this bit of info.

The info? 

Evidence (maybe) that someone (Rowling, maybe?!) 

is, in fact, doing some tinkering with the 

problematic content on the 

Pottermore website.

Last Thursday (March 10, 2016) I began compiling a list of blog posts and threaded tweets by Native people who were responding to JK Rowling's "History of Magic in North America" series. I included a screen cap from the Pottermore site that had a flying eagle as the image for the story. Seeing that eagle struck me as odd, because the day of my first tweet (March 8, 2016) I had seen a different image on the Pottermore site--the one of an Indian standing on a cliff.

This morning (Tuesday, March 2016) I read an article at Hypable that describes a person's search to figure out who the founding group of Ilvermorny would be (in the movie, Fantastic Beasts and Where to Find Them) that is due out later this year. (There's a lot to say about the Hypable article but that's for another post.) The article is by Andrew Sims. I looked him up on Twitter, found him, and found an interesting tweet from him, dated March 10 at 8:34 AM. Here's a screen cap:

Using the Internet WayBack Machine, I figured out that the image changed sometime between March 9 at 8:10:58 PM and March 10 at 5:17:17 AM.

Here's the image time stamped March 9 at 8:10:58 PM:

And here's the image time stamped March 10 at 5:17:17 AM:

As far as I know, JK Rowling has not responded to any of the criticisms Native people began putting forth on March 8th. Someone did make a change to the site. I suspect it was Rowling.

Will we hear more from her? Because she has tweeted in support of various marginalized groups before, her lack of response to us is troubling. As they say on TV "stay tuned" to AICL for updates.

Native People Respond to Rowling

Eds. note on June 30, 2016: Scroll down to see curated list of items that Native writers have written in response to Rowling.

_______________

Screen cap added 3/10/16

As fans of Harry Potter know, there are (at least) two distinct responses to J.K. Rowling's "History of Magic in North America" stories.

The first story, "Fourteenth Century - Seventeenth Century," was released on Monday, March 8, 2016. Fans were delighted to have more of her writing to read.

Native people--those who are fans of her books, and those of us who study or write about representations of Native peoples in popular culture and children's literature--had a different response.

~~~~~

When I (Debbie Reese) read the first story in Rowling's series, I'd been deeply immersed in a study of a handful of best selling children's books. I was appalled to read "also called redskins for their custom of smearing red earth over their entire bodies" in the popular Geronimo Stilton's The Wild, Wild West:

And I'd just read Rick Riordan's The Lost Hero where a main character's dad is Cherokee, making her half Cherokee. She's taunted by other characters who ask her if her dad is an alcoholic and if she'll do a rain dance. Riordan had those words come from what we might characterize as "mean girls." I assume he did that to, in that way, show them to be inappropriate things to say, but far too many people won't pick up on that nuance. I worry that, without a direct push-back on those taunts, people will view them as an affirmation of existing stereotypical ideas, and use those same taunts themselves.

Update: March 13: 2016

Rick Riordan submitted a comment. Thank you, Mr. Riordan, for your comment. I'm pasting it here, and will include it in my full review of your book:

Rick Riordan has left a new comment on your post "Native People Respond to Rowling": 

Hi Debbie, I hadn't read this article expecting to be referenced, but thank you for your concerns. Yes, of course, I intended the insults hurled at Piper in The Lost Hero to be viewed as what they are: racist stereotyping and bullying, as something Piper had to deal with, just as Samirah in Sword of Summer has to deal with school bullies asking if she is a terrorist because she is Muslim. I hope that my readers will understand the inappropriateness of this bullying in context, especially as Piper's reality as presented in the book is so far from what those bullies say. Piper's dad is a great father and a multimillionaire movie star. The character with the alcoholic parent is in fact Piper's white boyfriend Jason, and as the son of alcoholic parents, Jason's struggle is something I can speak to. I try to do my homework and be respectful while representing the struggles each of my characters face, but of course I don't always get it right, and I value your feedback. 

With The Wild Wild West and The Lost Hero as my immediate context for reading Rowling's story, I was furious. I used the f-bomb in a tweet at her.  Use of the word wasn't necessary, but the emotion it expressed was real. As I read tweets by Native people, I saw a range of emotion. Anger. And hurt, too. Native people who are my daughter's age grew up reading Harry Potter. This particular group are adults now, in their 20s. She--and they--were huge fans of every book in the series.

But this short story? Their reaction to it is different. They read the first line, with its monolithic "The Native Americans" as bad, but each paragraph of that short story was laden with troubling misrepresentations of Native peoples.

Those who are following the news on this story know that major media is reporting on it, excerpting a few words from a stream of tweets, or, from a blog post. Below are links to items by Native writers. Please read and share them. I'll be adding others as I find them, arranging them chronologically by the date on which I add them. If you see others, please let me know in a comment.

Items added on March 10, 2016

March 7, 2016: "Magic in North America": The Harry Potter franchise veers too close to home by Adrienne Keene of Native Appropriations

March 7, 2016: #MagicInNorthAmerica smh as an Otoe Missouria & Choctaw woman... (series of tweets) by Johnnie Jae

March 7, 2016: So @jkrowling chose to appropriate... (series of tweets) by Aaron Paquette

March 8, 2016: Yo, @jkrowling, my ancestors... (series of tweets) by Brian Young

March 8, 2016: Obviously, I'm heated over this whole #MagicInNorthAmerica... (series of tweets) by Johnnie Jae

March 8, 2016: JK Rowling is... (series of tweets) by Native Beauty

March 9, 2016: When we say...   (series by tweets) by Johnnie Jae

March 9, 2016: Magic & Marginalization: Et tu, JK? by Tate Walker on Righting Red

March 9, 2016: Why it's more than fiction by Mari Kurisato

March 9, 2016: In last 30 hours or so... (series of tweets) by Debbie Reese of American Indians in Children's Literature

March 9, 2016: J.K. Rowling on Native American Wizards - Called Skin Walkers on Pottermore Website by Vincent Shilling at Indian Country Today

March 9, 2016: J.K. Rowling Has Got Nothing on US History Textbook Fiction by Simon Moya-Smith at Indian Country Today

March 9, 2016: J.K. Rowling Gets a Howler by Robert Saxton at Robert Saxton Books

March 9, 2016: William Apess (Pequot) on Depictions of Native People in Stories by Debbie Reese of American Indians in Children's Literature

March 9, 2016: Navajo skinwalker slams JK Rowlings 'Magic in North America' series, a satirical response at Tlo'chi'iin News 

March 9, 2016: When I was little... (series of tweets) by Megan Red Shirt-Shaw

March 9, 2016: My Navajo family... (series of tweets) by Jacqueline Keeler

March 10, 2016: Why it burns me by Mari Kurisato

March 10, 2016: This week in #SettlerNonsense: Fantastical Natives and Where to Find them, or, WHY JK ROWLING, WHY?! WHYYYYYYY! by Cutcha Risling Baldy

March 10, 2016: From Sandy Littletree on Facebook, comments about Navajo people and skinwalkers.



Many Native people on Twitter sent out individual, unlinked tweets. Start with the one I link to and read through the TL to find their other Rowling tweets.

March 8, 2016: Yes, it's fiction... by Martie Simmons

March 9, 2016: Skinwalkers? Really? by Jourdan B-B

March 10, 2016: My grandfather is a #MedicineMan by Pamela J. Peters



Here, I'll list media stories that, in my view, are listening to Native voices:

March 10, 2016: JK Rowling is criticised for writing web post about Native American wizards at BBC Newsbeat/Entertainment

March 10, 2016: It's Not Only a Story: Why it Matters How JK Rowling Depicts Native American History by Elizabeth Minkel in New Statesman. 

Items added on March 11, 2016 

March 9, 2016: We Aren't Magic, We Are Real by Fox Spears at Robohontas

March 11, 2016: I think I'm finally ready... (series of tweets) by Dia Lacina

March 11, 20016: So, I read the 4th installment... (series of tweets) by Johnnie Jae



Items added on March 13, 2016

March 9, 2016: Hey Indigenous authors... (series of tweets) by Aaron Paquette

March 9, 2016: My family fought an 8-year battle... (series of tweets by Darcie Little Badger)

March 11, 2016: Adrienne Keene calls J.K. Rowling's new series a slap in the face Interview at Rosanna Deerchild's Unreserved on CBC Radio

March 11, 2016: #NotNorthAmericanMagic hashtag started by Sheena Roetman @sheenalouise

March 13, 2016: Exactly why Rowling... (series of tweets) by Adrienne Keene



Items added on March 14, 2016

March 13, 2016: Indigenous stories and non-Indigenous writers: some reflections on respect and process by Ambelin Kwaymullina at ALPHA reader

March 14, 2016: JK Rowling Lifts Indigenous Traditions But Ignores History by Aaron Paquette at Ottawa Citizen



Items added on March 15, 2016

March 15, 2016: Did JK Rowling Change the Images on her Magic in North America page at Pottermore? by Debbie Reese at American Indians in Children's Literature.

March 15, 2016: On Native America Calling, Native People Respond to Jason Aaron's Scalped and JK Rowling's Magic in North America 

March 15, 2016: It's Like Muggles Writing About Wizards audio recording from Native America Calling with guests, Lee Francis and Tate Walker.



Items added on March 16, 2016

March 14, 2016: Harry Potter and the Magic Indians by Marty Two Bulls at Indian Country Today. 


Items added on March 17, 2016

March 9, 2016: Pottermore is just more disappointment by Rebecca Roanhorse at Writing While Indigenous/Writing While Black

March 16, 2016: Dear J.K. Rowling: Wakanyeja Video Response to History of #MagicInNorthAmerica by Tate Walker and her daughter, Mimi, at Righting Red.



Items added on March 31, 2016

March 18, 2016: What JK Rowling's New Story Can Teach Us about Cultural Appropriation at Huffington Post

March 20, 2016: Imagine Otherwise, a Storify by Daniel Heath Justice

March 21, 2016: Pro tips for SF/Fantasy Writers Interested in "Native" Themes..., a Storify by Daniel Heath Justice

March 22, 2016: The Stream - Reimagining Native Americans in the Arts (video) featuring Adrienne Keene, Stephen Graham Jones, Skawennati, and Elizabeth LaPensée.


Items added on July 3, 2016

Wednesday, June 29, 2016: "No surprise that Warren, who made false claims to Native identity, want in on Rowling's new story." (series of tweets) by Debbie Reese on Twitter.

Friday, July 1, 2016: Pottermore problems: Scholars and writers call on J.K. Rowling's North American magic by Paula Young Lee at Salon.

Friday, July 1, 2016: Dear JK Rowling: We're Still Here by Loralee Sepsey at Natives in America.


Items added on July 11, 2016

July 8, 2016: J.K. Rowling's Ilvermorny School draws criticism from Indigenous fans by Stephanie Cram at CBC News Aboriginal, includes cites Loralee Sepsey and Adrienne Keene.

July 11, 2016: A Native writer who tweets from @CyborgN8VMari has been blocked by JK Rowling (I've used a red arrow and box to highlight the blocked notice):

Items added on October 16, 2016

October 14, 2016: Taté Walker's JK Rowling's Anti-Native 'Magic' Racism - And How Authors Can Do Diversity Better, at Everyday Feminism

William Apess (Pequot) on Depictions of Native People in Stories

Over at Reading While White, Megan Schliesman's The Long Haul notes that we're in the year 2016, and that people have been objecting to problems in children's literature for a long time. She lists twelve people and invites readers to add to her list. I'm on that list, and so are Doris Seale and Beverly Slapin. My post, today, is my response to Megan's invitation.

For Native people who wrote about depictions of Native peoples in story, we can go all the way back to 1829 and William Apes.

William Apes was a Pequot activist and author. In the 1830s, he helped the Mashpee Wampanoags regain control of their lands. In 1829, his autobiographical A Son of the Forest was published. Apes was mixed blood. His paternal grandfather was a white man who married a Pequot woman. His father married a Pequot woman. Apes and his siblings were born, and they all lived with their mother's family. At some point his parents split up and left, and the kids remained with their maternal grandparents. Through all this they were very poor and his grandmother was especially cruel.

He writes about how his grandmother was out drinking amongst white people. She returned home, intoxicated, and asked him if he hated her. He answered yes because he didn't realize that "yes" was the wrong answer. She beat him again and again, breaking his arm. He was four years old when that happened. His uncle took him away, to Mr. Furman, a white man who sometimes gave them milk. Apes was subsequently placed in Mr. Furman's home where he was well-cared for. It was a stark contrast to his life with his grandparents, but, in his autobiography, Apes takes care to tell readers that they ought not judge, without context, the causes of his grandmother's behaviors. He specifically mentions alcohol, wrongful taking of Native peoples possessions and land, "violence of the most revolting kid upon the persons of female portion of the tribe" (p. 15) -- which we are correct to interpret as rape.

When he was six, he went to school and embraced what he was taught, such that he became distant from his own identity as a Native person (p. 21):

...so completely was I weaned from the interest and affections of my brethren that a mere threat of being sent away among the Indians into the dreary woods had a much better effect in making me obedient to the commands of my superiors than any corporal punishment that they ever inflicted. 

He recounts setting out with his family a couple of years later, to pick berries. While in the woods, they came upon a group of white girls who were also out picking berries, but their complexion, he wrote, was dark and made him think about Indians. Scared, he ran home. When he got there, Mr. Furman asked him what had happened. Writing about that incident as an adult, Apes wrote (p. 23):

It may be proper here to remark that the great fear I entertained of my brethren was occasioned by the many stories I had heard of their cruelty toward the whites--how they were in the habit of killing and scalping men, women, and children. But the whites did not tell me that they were in a great majority of instances the aggressors--that they had imbrued their hands in the lifeblood of my brethren, driven them from their once peaceful and happy homes--that they had introduced among them the fatal and exterminating diseases of civilized life. If the whites had told me how cruel they had been to the "poor Indian," I should have apprehended as much harm from them.

It is what Apes wrote there, in that paragraph, that matters to me in my work as a Native scholar who, 187 years later, is doing the same thing that Apes did in 1829. Through story, he learned  mistaken ideas about his own people such that he was afraid of them.

Obviously, misrepresenting who we are was wrong in 1829, and it is wrong now.

What J.K. Rowling did yesterday (March 8, 2016) in the first story of her "History of Magic in North America" is the most recent example of white people misrepresenting Native people. Her misrepresentations are harmful. And yet, countless people are cheering what Rowling did, and dismissing our objections. That, too, is not ok.

It is, as Megan wrote, a long haul. And in that long haul, people are being hurt by those who cry "it is only fiction." It isn't only fiction. Stories do work. They socialize. They educate. Or--I should say, they mis-educate. Do your part. Join us in pushing back on misrepresentation. It has been a long haul. Let's bring that to an end, together.

Debbie Reese at Northern New Mexico College on March 9, 2016

I'm looking forward to time I'll spend with students in the P'ôe Project at Northern New Mexico College. If you're nearby, I hope you'll come! My goal in this lecture is to talk about what children are taught in schools. In textbooks and in children's literature, we tend to see the same problems: factual errors, bias, erasures, and missed opportunities, too. 

Take, for example, a very popular series called Geronimo Stilton. One of them is in Scholastic's Arrow (4th-6th grade) flyer for February 2016. The book is Geronimo Stilton's Race Across America. It is a good example of erasure.

In it, Geronimo visits Arizona. Those of you with knowledge of Native people know there are a lot of Native people in Arizona, but there aren't any in Race Across America.

I understand that it might have not fit with the story to include Navajo people for Geronimo to interact with when he's on Navajo lands, but throughout the book, there are pages that provide information that doesn't have much to do with the story. In Race Across America, Geronimo and his bike racing team fly to the West Coast aboard a large plane. In that part of the story, there's a page about exercises anyone can do to stretch their limbs when flying. You see these exercises in the airline magazines. They're the kind people should do to avoid thrombosis.

So--why not include something about the Navajo Nation and sovereignty rather than pages about Westerns that were filmed in Monument Valley?

I'll be doing a review of Race Across America later.

Scholastic publishes the series. It also provides teachers with lesson plans to use with the books. Here's a screen capture of one:

Books like this are popular, but what are they teaching Native and non-Native kids? And, what can we--whether we are parents or teachers--do about this? My lecture includes a what-to-do component that includes the #StepUpScholastic campaign. Some publishers listen. I think Scholastic is one that does. If you're in Northern New Mexico Wednesday evening, please join us! 

Debbie--have you seen... STONE FIELD by Christy Lenzi

Via Twitter, Pam pointed me to Stone Field: A Novel by Christy Lenzi. Due out on March 29, 2016 from Roaring Book Press (an imprint of Macmillan), here's the synopsis for this young adult novel:

A stunning debut novel that offers a new look at a classic love story about soul mates torn apart by the circumstances of their time.

Catrina Dickinson is haunted by her past and feels caged in by life in small town Missouri. When she discovers a strange man in Stone Field where her family grows their sorghum crop, her life takes on new meaning. He has no memory of who he is or what brought him to Cat's farm, but they fall passionately in love. Meanwhile, the country is on the brink of the Civil War, and the conflict in Missouri demands that everyone take a side before the bloodbath reaches their doorstep.

A passionate and atmospheric reimagining of Emily Bronte's Wuthering Heights, Stone Field explores how violence and vengeance perverts the human spirit, and how hatred can be transcended by love.

The synopsis on Goodreads has a bit more detail:

In a small town on the brink of the Civil War, Catrina finds a man making strange patterns in her family’s sorghum crop. He’s mad with fever, naked, and strikingly beautiful. He has no memory of who he is or what he’s done before Catrina found him in Stone Field. But that doesn’t bother Catrina because she doesn’t like thinking about the things she’s done before either.

Catrina and Stonefield fall passionately, dangerously, in love. All they want is to live with each other, in harmony with the land and away from Cat’s protective brother, the new fanatical preacher, and the neighbors who are scandalized by their relationship. But Stonefield can’t escape the truth about who he is, and the conflict tearing apart the country demands that everyone take a side before the bloodbath reaches their doorstep.

Inspired by Emily Bronte’s Wuthering Heights, Stone Field is a passionate and atmospheric story of how violence and vengeance pervert the human spirit, and how hatred can be transcended by love.

Who is that naked beautiful man making patterns in the sorghum field? The review from School Library Journal tell us a bit more. Here's the first two lines:

Inspired by the raw wildness of Wuthering Heights, this tragic romance between a frustrated young Missouri woman and a Creek Indian in Civil War—era Missouri is a natural for readers who enjoy their historical fiction dark and sorrowful. Catrina is an entirely maddening girl: she dresses and speaks improperly. When she meets a mysterious man (whom she calls Stonefield) near her home, she is immediately drawn into a relationship that can never have a happy ending.

So... a Creek Indian guy. If I get the book and read it, or if Jean gets and reads it, we'll be back with a review. 

~~~~~

Back here near the end of the day, to add more info, from the Kirkus review. (h/t Pam)

He’s dark—part African-American or Creek, perhaps—and speaks in quotations from Shakespeare and Walt Whitman. [...] Like all narrators, Cat [Catrina] directs readers to what she cares about. Complex Muscogee Creek history, slavery, life in war-torn Missouri, her father’s health, and her brother’s safety are so much narrative scenery. 

This from Jean: It will be interesting to see how the Muscogee history is sourced, and what is included.
 

Monique Gray Smith and Julie Flett's MY HEART FILLS WITH HAPPINESS

I've read My Heart Fills With Happiness by Monique Gray Smith, illustrated by Julie Flett, many times. I can't decide--and don't need to, really--which page is my favorite!

For now--for this moment--I just got off the phone with my daughter, Liz. She's not a little girl anymore. She's an adult, making plans for the the coming months as she finishes law school. She makes me so darn happy! When she was little, she liked "spinny skirts." We made several so she'd always have a clean one to wear to school. So, the cover of My Heart Fills With Happiness reminds me of those days with Liz, as she spun about in her spinny skirts.

Like I said, though, I just got off the phone with her, and as I think of her walking about in the many places she's going to be in May and June and July, I'm reminded of holding her hand as the two of us walked here, and there, oh those years ago! That memory, and this page, are so dear!

I love the page that shows a little girl dancing, her shawl gorgeously depicted as she moves. I love the page where the little boy holds a drumstick in his hand and sits at the drum. I love the page of the kids waiting for their bannock to be ready to eat. I'd love to meet the two Native women who created this book so I could thank them, in person.

My Heart Fills With Happiness got a starred review from Publisher's Weekly and another one from School Library Journal. From me, it gets all the stars in the night sky. Today is its birthday (to use the language I see on twitter). Get a copy, or two, from your favorite independent store.

Dear Scholastic: This Is A Test

I have a lot of thoughts in my head this morning, about yesterday's #StepUpScholastic chat on Twitter, and about the Step Up Scholastic campaign, but I am starting with this:

Stone Fox is in 10 bks/$10 box

Last year, Scholastic, working with WNDB, put together a flyer of books specific to diversity. In theory, terrific marketing! BUT.

When I saw the first page of the flyer, I wasn't happy at all to see Stone Fox on it. That book has stereotyping of Native peoples in it, and as such, is the opposite of what kids need if they're to 1) see mirrors of who they are, or 2) see accurate depictions of those who are unlike themselves. With that book on there, Scholastic and WNDB are marketing a problematic book. Stone Fox is in the 10 BOOKS FOR $10 box on bottom right of the flyer shown here.

Late yesterday, Scholastic announced an expansion of its partnership with We Need Diverse Books. They're going to do eight flyers this year. Will these flyers have Stone Fox? Will they have books by Native writers? [Update on Oct 18, 2023: I no longer recommend Bruchac's books because I no longer view him as being a Native writer. For details, see https://americanindiansinchildrensliterature.blogspot.com/2023/09/is-joseph-bruchac-truly-abenaki.html]. When I looked inside last year's flyer, I saw two books by Joseph Bruchac, but that's not enough.

Last year's partnership, and this expansion of that partnership, are steps in the right direction but if Scholastic is seriously committed to diversity and providing children with books that truly educate--rather than ones that miseducate children about Native peoples--here's what they need to do (saying they in this post but I know Scholastic is reading this, so I could say YOU instead):

1. Acquire more books by Native writers and put those books in the flyers, all year long, not just in the special flyers about diversity. And on the teacher webpages. And in book fairs. Maximize the distribution, here and around the globe, too. Last night I learned a little about the flyers you publish around the globe. You're exporting stereotypes. That has to stop. 
2. Seek out books by Native writers--books published by other publishers--and get them into the flyers. Do it now. Today. I understand there's "rights" issues associated with all this but also think that your billion+ revenue could be leveraged somehow to make this happen. Get them in the diversity flyers but in all flyers. Like I said above: all year round. Every grade level. Every month.
3. Remove books that misrepresent Native peoples from all flyers and from their website, too. There's absolutely no reason to continue to market Island of the Blue Dolphins. Or Hiawatha (the one by Susan Jeffers). Or Touching Spirit Bear. Or Sign of the Beaver. Or The Girl Who Loved Wild Horses. Or Julie of the Wolves. Or Indian in the Cupboard. Those are some of the books you distribute. STOP. And I know there are others, too. 
4. Take some of that billion dollar revenue and hire people with expertise---not just in kidlit---but in Native Studies, to help you with all these tasks. I'm not asking you to hire me. But I think I can help you find people who would work with you. All this money you're making, right here on what used to be Native lands... come on. Step Up. 

Ebony Elizabeth Thomas has been doing some writing about distinctions between marketing, advocacy, and activism that I find helpful as we all live through these periods of fighting for change in what we get from the publishing industry. The Scholastic flyers are marketing. I think it is marketing borne from activism, but as I noted above, there's a lot more to do with what Scholastic publishes, and what they choose to market.

Some people think I hate Scholastic. Some people think I hate white people. Neither is true. Last night I did a series of tweets about how much I love Shadowshaper and If I Ever Get Out of Here (both published by Scholastic. I wanna see several of the people who made those two books possible, working in-house at Scholastic, getting us more books like that.

I'll be waiting to see the new flyers. Not just the diversity ones. Every single one. They are a way to measure what Scholastic is doing. Doing content analyses of the flyers provide us with a way to test what Scholastic is doing. The flyers, as I view them, are a test that--if passed--could win back the trust they've lost.

__________

My post from last year: Books to get (and avoid) from the WNDB/Scholastic Reading Club Collaboration

Debbie--have you seen.... Danna Smith's ARCTIC WHITE

In January, a major publisher (Holt, an imprint of Macmillan), released Arctic White, a picture book by Danna Smith. Here's the synopsis:

When you live in the Arctic in winter, everything is a shade of white. 

A young girl looks around her home in the Arctic and sees only white, white, white...but one day her grandfather takes her on a journey through the tundra.  And at the end of their cold walk across the ice, they find something special that brings color into their world.

The reviewer at Kirkus writes that the setting and culture aren't clear. Here's part of that review:

A modern paint box, a bound book, and a flashlight, together with the second-person, present-tense address (placing readers inside the story), imply a contemporary setting, but this girl lives a nonindustrialized life in an iglu, even though most contemporary indigenous Arctic people live in houses. The lack of any specific indigenous nation and some faux Native philosophy—“Grandfather says hope is golden. You can only see it when you look into a snowy owl’s eyes”—add to the romanticized Native image. Jan Bourdeau Waboose’s SkySisters (2000), an Ojibwe story about walking across tundra to see the northern lights, is a better choice.

I absolutely love SkySisters and am thrilled to see Kirkus sending readers to it instead! If I get a copy of Arctic White and read it, I'll be back with a review. For now, I think I'd agree with the Kirkus review.

Debbie--have you seen... TRU & NELLE by G. Neri?

A reader asked me about G. Neri's Tru & Nelle. Here's the synopsis:

Long before they became famous writers, Truman Capote (In Cold Blood) and Harper Lee (To Kill a Mockingbird) were childhood friends in Monroeville, Alabama. This fictionalized account of their time together opens at the beginning of the Great Depression, when Tru is seven and Nelle is six. They love playing pirates, but they like playing Sherlock and Watson-style detectives even more. It’s their pursuit of a case of drugstore theft that lands the daring duo in real trouble. Humor and heartache intermingle in this lively look at two budding writers in the 1930s South.

With Harper Lee's death and the publication last year of Go Set A Watchman, this book is timely and could do quite well. My quick look inside in the "look inside" feature at Amazon tells me there's a character in it named Indian Joe.

If I get it, and read it, I'll be back. If you got it, and read it, let me know!