Debbie Reese responds to Kent Nerburn

Dear Kent Nerburn, 

On April 13th, the MinnPost ran an interview that Jim Walsh did with me. In it, Walsh asked me what I find most bothersome about the idea of white writers writing Native stories. You submitted a comment in response to what I said and it seems you were hoping I'd see your comment. I tried to reply but had trouble registering for an account. Rather than fuss with the website, I decided to respond here.

Here's your comment to the interview:

By Kent Nerburn

on April 13, 2022 at 1:39 p.m.

As a non-Native author who writes about experience with Native reality and has done it in a unique way that has gained both respect and traction in Native America, I wonder what Debbie Reese thinks of my work and approach in Neither Wolf nor Dog, The Wolf at Twilight, and The Girl who Sang to the Buffalo? I think I’m an outlier who has found a way to write across cultures, and many Native readers and organizations agree. But I always want to hear other opinions. The books are well-known and used in many curricula, so I’m guessing she knows of them. This forum is an odd way to reach out, but it seems like an opportune way to do so. My apologies if this seems like a self-serving comment; it is not intended to be so. It is a way to expand the dialogue that needs to take place so that people’s voices are heard undistorted, but, at the same time, to explore ways that we can keep from balkanizing ourselves so totally that it becomes illegitimate to reach and speak across cultures.

You don't remember that you and I exchanged a few comments in June of 2021 on your Facebook page (here's a link to that page, for those of you who have FB accounts). 

At the time, you were looking for someone who could get your book about boarding school into Secretary of Interior Deb Haaland's hands. You wrote that you think "America, for the moment, seems to be willing to hear that story." You went on to say:

Native America wants the story of the boarding schools known; Deb Haaland wants the story known; I want the story known. Otherwise, I wouldn't have written the book. We need to seize the moment.

Your request generated a lot of comments from people who like the book. They agreed with you, that Haaland should read your book. I replied to your request for an intermediary with this:

A strong NO to getting his book into anybody's hands. People can learn about boarding schools from Native people. It is long past time that white folks -- however well-intentioned -- stopped speaking for/about us.

You replied to me, saying:

And well it should be. And I agree that Native people should tell their own stories. But I suspect that you have not read my books or delved into who I am, what my background is, what I do, and why I do it. With a more open mind and heart you might well see that there are some ways to be an ally that do not represent either cultural appropriation or cultural exploitation. I can only control my intentions; I cannot control the response of people to my work. I respect your concern, but I think perhaps you are seeing through a generic lens, which is exactly what non-Native people have done to Native peoples over the years. Do not make the same mistakes from the other side that have been made from the Euro-American side. We need to be larger than that.

Prior to that day in June, I had already been reading your work. I knew who you were. I had begun reading your books and had been taking notes on things that stood out to me. I'm going to share those notes at the bottom of this post.

For now, I want to address a couple of things you said to me. 

In June of 2021 on Facebook, you started out by saying that you agree: Native people should be telling our own stories. But most of your comment is not about that. Instead, you said I need to have a more open mind and heart. You say you don't think you are appropriating or exploiting Native culture. You say you respect my concern, but then you equate me--a Native woman advocating for Native writers--with the actions of white people. You say "we need to be larger than that" but what you mean is that I need to be "larger than that." In other words, you don't want me to criticize you and other white writers who create stories about Native people. 

In the April 13 MinnPost comment, you suggest that efforts to prioritize Native writing is a step towards "balkanizing" who gets published. You think a prioritization of Native voices will make it  "illegitimate" to reach and speak across cultures. 

To me that sounds like conversations I've had with many white people who don't like what we say when we speak up about what you are doing. Whether it is a mascot or a book or story, white folks just want us to go away and be quiet so you can go on doing what you're doing. Some do what you did: accuse us of balkanization. 

You respond as if we are oppressing you. You sound like you think white writers are being oppressed. Are you? Consider the facts. How many books by Native people get turned into movies, compared to books by white writers that get turned into movies? In recent years, your book was made into a movie. The one about the Osages and the FBI also got made into a movie. 

Returning to books: I study the data of what gets published. Maybe you don't know about that data. Here's an infographic of books in 2018. Clearly, white writers get far more books published than we do:

If the 25th anniversary edition of your book had been sent to the Cooperative Children's Book Center in 2018 (your anniversary edition came out in 2019), the staff at CCBC would have put it on the list of books by or about American Indians/First Nations. The infographic shows that 23 of the 3,134 books reflected in the data at that moment in 2018 were categorized as being by or about American Indians/First Nations. 

Now, look closely at the feet of the children on the left side of the graphic. See the shards of glass there? That represents books with problematic content. It is a visual signal that we must consider more than just how many books are published. When I reviewed the 23 books, about half of them were by white writers. In their books, I found stereotyping and romanticization and similar sorts of problems. 

In the end, about 12 books by Native writers were published. I won't say that books by Native writers are free of problems but in my thirty years of studying children's books, I can say that their books are far better than those by white writers.

I've read Neither Wolf Nor Dog and I find problems in it. I know--you have said many times that there are Native people who like your books. I believe you. I'm not one of them. In the MinnPost comment, you also said that you want to know what I think of your books. Below is a sample from my notes. At some point, I will write up my analysis of Neither Wolf Nor Dog. For now, I share these notes to demonstrate why I find your book problematic. 

The dedication

The dedication for Neither Wolf Nor Dog is: "For the silent ones." 

My comments: I assume "the silent ones" in your mind are Native peoples. That dedication was one of many things I noted as I read. I think the dedication echoes a stereotypical way of thinking about Native peoples (as silent, without voice), and that it simultaneously signals to readers that you are a good person doing all you can to help us silent ones. Some find it valorous and see you as a good ally to Native people. As a person who studies representations of Native peoples, I see you as another in a long line of white people who are intent on saving us by speaking for us, by telling our stories for us...  I know--there are Native people who do think of you as an ally. I don't.  

Chapter 1: An Old Man's Request

When the chapter opens, we read that you got a phone call from a Native woman whose grandfather wants to talk to you because he saw the Red Road books that you did. You tell us that you had worked with students on the Red Lake Ojibwe reservation, collecting memories of their parents and grandparents. Those oral histories became the two Red Road books. You tell us you had a tightness in your chest, hearing the woman's words, because the books had "gained some notoriety."  Some Native people did not like what they read in the books because some of it opened "old wounds" or rekindled "family feuds." Most Native people, you assure us, liked the Red Road books--but those ones who did not--they call you to challenge you.  

My thoughts: Showing us that vulnerability invites readers to share that tightness along with you. The way you characterize Native concerns seems to belittle them, and ultimately, feels dismissive. The way you wrote those opening paragraphs works to get readers to ally with you but I want to know more about that project and what the books had in them. Did you let parents and grandparents see what was going to be in the book, before publication? Seems that if you had done that, you wouldn't have gotten blow back. You aren't listed as the author of those two books but you lift them up in these opening passages. It seems you're exploiting that project. It sets this whole phone call in motion. It is the set up for how this book came into being.

The woman who called did not give you her name. You told her you'd talk to her grandfather and you thought she'd put him on the phone but, it turns out, he doesn't like to talk on the phone. You tell us you know that some "very traditional elders" don't like to use the telephone, or, "have their picture taken." 

My thoughts: Your remarks about traditional elders tell readers that you have knowledge about very traditional elders that others may not. You offer that as a reason why the woman's grandfather won't talk on the phone. Something about this feels off to me but I don't have words for it yet.

You tell readers that you are getting more nervous because the man won't talk on the phone. The woman gives you "the name of a reservation." It is a long way from your home. 

My thoughts: Earlier, I noted that you tell us the woman wouldn't give you her name, and now, we are not given the name of the reservation. Because I've read the book, I know that this lack of names matters to the success of your book. 

 

We aren't ever going to know the man's name, because he specifically asks you not to share his information. He just wants YOU to tell his stories because he likes what you did with the Red Road books. 

That secrecy might feel respectful to readers but to me, it feels very exploitative of your readers. You've written the foreword and intro in a way to disarm criticisms of what you're doing in this book. The "old man" of the chapter title has a request and you're going to honor that request. He trusts you, and we're supposed to trust you, too. But, I don't! All of it feels too tidy. 

The upshot of this secrecy is that your name is the only one we know. You are the one who speaks. You are the one who profits from book and movie ticket sales. Maybe you give some of the profits to a Native organization. If you do, that is likely seen as you being a good guy to Native people. Saviorism. 

I've got more notes about your book, but I'll pause there to talk about your book being used in schools.

In your comment to the MinnPost you said that your books are "used in many curricula." I am not surprised, but I am disappointed. What is lost when people use your book instead of ones by Native writers? The opportunity to make Native people and their work visible. Here's what I mean. Let's imagine a classroom.

Teacher to class of juniors and seniors in high school: "Today we're going to start reading Louise Erdrich's The Round House. Erdrich is a member of the Turtle Mountain Band of Chippewa. She is the owner of Birchbark Books, a bookstore in Minneapolis. Let's take a look at the website for her tribal nation." 

Using words like the ones I suggested above means that a teacher would be centering Native voices by using Erdrich's book. By taking students to the tribal website, two things would happen. First, the students would find even more tribal voices. And that simple act of visiting a tribal nation's website tells students that Native people use technology. Some of you will think "of course they do" but the fact is there's a lot of people in the US who don't know we exist, today, and some think that "authentic" Indian people live in the woods in (of course) tipis or wigwams. 

The teacher would use present-tense verbs as they talked about Erdrich, her bookstore, and the tribal website. The opportunities for visibility are many! But--the students don't have that opportunity because they're reading your book instead. That bothers me. I imagine you'll say it isn't your fault that they choose you over a Native writer. You're right. It isn't your fault, but I wonder if you've done anything anywhere to help them find Native writers? 

I see that Carter Meland has a comment to you at MinnPost (dated April 14, 2022) and that you replied to him.  You refer to the "own voices" movement as a necessary corrective but immediately follow up with a "But" that argues for your own space. I wish you would spend more of your words lifting Native writers than arguing for your own voice. 

Debbie

Carter Meland's Call to Read Ojibwe Writers

Today, I am sharing a Facebook post written by by Carter Meland. He's a professor in American Indian Literature at the University of Minnesota, and a White Earth Anishinaabe descendent. With his permission, I'm sharing what he had to say about the non-Native writer, William Kent Krueger, who writes books you'll find over in the adult section of your library. [Update: See Tiffany Midge's essay, American(Indian) Dirt for another Native writer's criticisms of non-Native authors.]

Carter wants people to read Ojibwe writers instead of Krueger. So do I. He showed us a photo of four books. It includes books I also highly recommend: Murder on the Red River by Marcie Rendon, and Firekeeper's Daughter by Angeline Boulley.  

Why am I sharing Carter's post? Because people who read Krueger are often the same people who acquire and edit books at publishing houses, and people who review them for review journals, and people who buy them for libraries. 

If you are one of those people, your head is filled with problematic content about Native peoples that gets in the way of providing readers with accurate stories about Native people!

You know--and I know--that the field of children's literature is changing. That change includes letting go of the Tony Hillerman's and the William Kent Kruegers and so many other white writers who misrepresent Native peoples. Their appropriations and misrepresentations contribute to a cycle of harm. Let's disrupt that cycle. Read Native Writers. 

Here's Carter's post: 

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From the American Indian Studies prof diaries, episode 271 (it's a long one in social media terms):

A relative posted about a book they really liked by a non-Native novelist who has made his career (and mucho zhooniya [$$$]) by writing about Anishinaabe people. A fellow by the name of Krueger. I have no argument over whether or not he is a good writer, but I think we need to have a discussion about cultural appropriation (I promised I wouldn't open the appropriation can of worms on my relative's timeline).

I read a couple of this novelist's early books and found them decent enough mysteries, but I could see absolutely no reason why the central character was Anishinaabe. His perspective (and the writer's perspective) are not rooted in Anishinaabe experience or teachings beyond factual research. I know in this genre of mystery that there needs to be educational material woven into the plot, but that just has the effect of making a life (even an imagined one) a museum placard. In reading a 2021 interview with the novelist, he mentions his protagonist is 3/4 Irish and 1/4 Ojibwe and the moment I see parsing blood quantum I see investment in settler colonialist systems of thought. We're not trying to replicate these ideas in front of a broad audience, we're trying to transform them, to let Anishinaabe values (as opposed to settler colonial ones) set the terms of conversation about identity and selfhood, not ideas that are designed to erase Native people from the landscape. Appropriation and the investment in settler colonial policy are two sides of the erasure coin.

This is a long setup to what I wanted to share, which is what you can do to push Native writers forward even if you feel the need to read works that may traffic in the sort of appropriation that Native communities too often experience. I think Sun Yung Shin and Tiffany Midge inspired this idea with ideas they've shared on fb over the years (miigwech!). This is what I wrote in response to my relative's post about the book for her and her friends to consider (slightly edited from the original):

As a specialist in American Indian Literature (and a White Earth Anishinaabe descendant) and knowing that many of you are liberal, good-hearted social justice people, I think we should at least think about issues of cultural appropriation in Krueger's books—he’s making bank on Anishinaabe experience. So what can you do to spread the wealth? I want to challenge all Krueger fans to also support Anishinaabe (Ojibwe) writers with their book purchases.

For those of you who want to read fiction that engages with the terror of boarding schools and the powerful healing potential in Anishinaabe worldviews, I suggest Indian Horse by Richard Wagamese. It is perhaps one of the most beautiful books I've ever read (I'm a lit prof and I read a lot!). For those of you who like more family drama-oriented work, read Linda LeGarde Grover's In the Night of Memory--the ending will leave you simultaneously smiling and weeping. For those of you who like Krueger's mysteries, go buy either of Marcie Rendon's Cash Blackbear mysteries (and a third is coming out soon) or Angeline Boulley's Firekeeper's Daughter--both these novelists write page-a-minute thrillers. All of these works are by Anishinaabe writers that center Anishinaabe characters in stories that center Anishinaabe cultural, social, and/or spiritual values not to translate them in some quasi-anthropological/educational way to non-Native audiences, but to share the power of Anishinaabe story and storytelling with those who want to hear more. The challenge I pose is that every time you buy or checkout a Krueger book, you also buy or checkout a book by one of the authors I've mentioned (or others you track down). This is a good way to increase the representation of Native writers and discover some great new books. It's a good way to change the world that you experience and to support (not appropriate) the work of Native storiers.

Not Recommended: THE SKYDIVING BEAVERS by Susan Wood, illustrated by Gijsbert van Frankenhuyzen

The Skydiving Beavers: A True Tale 

Written by Susan Wood

Illustrated by Gijsbert van Frankenhuyzen

Published by Sleeping Bear Press

Published in 2017

Reviewed by Debbie Reese

Review Status: NOT RECOMMENDED

A couple of readers have written to ask me about The Skydiving Beavers: A True Tale. Written by Susan Wood and illustrated by Gijsbert van Frankenhuyzen, it--and reviews of it--are disappointing. 

Here's the description: 

Just after World War II, the people of McCall, Idaho, found themselves with a problem on their hands. McCall was a lovely resort community in Idaho's backcountry with mountain views, a sparkling lake, and plenty of forests. People rushed to build roads and homes there to enjoy the year-round outdoor activities. It was a beautiful place to live. And not just for humans. For centuries, beavers had made the region their home. But what's good for beavers is not necessarily good for humans, and vice versa. So in a unique conservation effort, in 1948 a team from the Idaho Fish and Game Department decided to relocate the McCall beaver colony. In a daring experiment, the team airdropped seventy-six live beavers to a new location. One beaver, playfully named Geronimo, endured countless practice drops, seeming to enjoy the skydives, and led the way as all the beavers parachuted into their new home. Readers and nature enthusiasts of all ages will enjoy this true story of ingenuity and determination.

AICL readers and those who are learning to read critically will spot the problems in the description right away. It can be difficult to see what is not there on the page, but it is important to ask--right away--what people is the author talking about? She says "the people of McCall, Idaho" who are trying to build homes on a lake. The author doesn't say white people but that's who they're talking about. These white people have a problem with beavers that had "for centuries" been making that area their home. True enough, beavers had been there for centuries, but who else was there, before? The author has erased Nez Perce peoples from what was their homeland.

You may have noted that the subtitle to the book is "A True Tale." Wood is, in short, telling you some facts about something that actually happened. She leaves out Nez Perce people, and in her telling of this story, she talks about the beavers in ways that I find deeply troubling. They had built their homes there, first, but then the white people "muscle in" to the area. The beavers didn't like that, and so, they gnaw on trees and "trash" the peoples views of the forest. Wood writes that it was "A real turf war. It seemed McCall just wasn't big enough for everybody." 

The beaver are in the way. 

They have to be removed. 

The Idaho Fish and Game department considers ways to do that: round them up, put them in cages. The ways they consider are precisely the ones used to remove Indigenous peoples from their homelands when white people wanted those lands. In the end they decide to move them by way of airdrop. That stopped me cold. I don't think it is clever, at all.

The person who came up with that plan is a man named Elmo Heter. He came up with a design and to make sure it would work, he tested it several times using a beaver they named Geronimo. Why that name?! Heter doesn't tell us why, in his article about the project. 

In the fourth paragraph of her author's note, Wood tells us that "Elmo's beaver relocation by parachute was an inventive idea in 1948, it likely wouldn't happen today" because now, scientists know that beavers are good for the environment. Programs to move beavers don't take place anymore, but, Wood says "it's still fun to think that the descendents of daredevil Geronimo and his fellow skydiving rodents are likely alive, well, and happily gnawing deep in the wilds of Idaho." 

Why, I wonder did this book get published? Because it is a "fun" story about something that happened to beavers? I think it was cruel. Heter, in the 1940s and now, Wood in the 2010s seem not to care about that. And in reading this story aloud to children, are people affirming that cruelty without realizing it? I think so. 

I do not recommend The Skydiving Beavers: A True Tale. Some true stories ought not be provided to children as entertainment. 

HIGHLY RECOMMENDED: THE FROG MOTHER

 

HIGHLY RECOMMENDED

The Frog Mother (Mothers of Xsan series)

Written by Hetxw'ms Gyetxw/Brett D. Huson (Gitxsan)

Illustrated by Natasha Donovan (Metis) and Hetxw'ms Gyetxw

Published by Highwater Press

Published in 2021

Reviewed by Jean Mendoza

Review Status: Highly Recommended

How I wish we could see a series like Mothers of Xsan for every part of the continent: local ecosystems from Indigenous perspectives! Hetxw'ms Gyetxw, Natasha Donovan, and Highwater Press have come up with a set of richly illustrated informational books about essential animal inhabitants of Xsan, the traditional homelands of the Gitxsan.  

Here's what the publisher says about the book I'm reviewing today, The Frog Mother:

To the Gitxsan of Northwestern British Columbia, Nox Ga’naaw is a storyteller, speaking truths of the universe. After Nox Ga’naaw, the frog mother, releases her eggs among the aquatic plants of a pond, the tiny tadpoles are left to fend for themselves. As they hatch, grow legs, and transform into their adult selves, they must avoid the mouths of hungry predators. Will the young frogs survive to spawn their own eggs, continuing a cycle 200 million years in the making?

Book four of the Mothers of Xsan series follows the life cycle of the columbia spotted frog. Learn about why this species is of special significance to the Gitxsan and how Nox Ga'naaw and her offspring are essential to the balance that is life.

This is a "short & sweet" review, listing four reasons AICL recommends this book.

Reason #1 to recommend The Frog Mother: The deep and detailed sense of place. 

The author writes about something he knows well: the creatures, environments, and seasons of the homeland of his Indigenous Nation. 

He grew up there, in what's currently called inland British Columbia, and learned much of what he knows about the animal inhabitants from elder relatives with both observational and cultural knowledge. (From email communication with the author, 2/2022.) Here's a quote from the book: "As the Gitxsan have borne witness since time immemorial, there is a delicate balance of food for all living in their realm. Nox Ga'naaw and her offspring are an integral piece of this balance that is life." "Since time immemorial." Those are potent words about presence and stewardship!

Reason #2: The illustrations 

Natasha Donovan's lively, engaging illustrations are essential to the full impact of the book. And take a close look at each page. Integrated into the depictions of Nox Ga'naaw's life stages, you're likely to see formline images of frogs and other figures. That's the work of the author, placed there to show that the events depicted have spiritual and cultural significance for the people, beyond what might be observed by Western science. 

Reason #3: Use of Gitxsan language and knowledge

Seeing words from the Gitxsan language with the English text supports young non-Indigenous readers' awareness that Indigenous languages exist, and have value and purpose. The author refers to animals by their Gitxsan names as well as English identifiers. He uses Gitxsan words for times of the year, which are also listed on a page in the back of the book, along with three paragraphs of information about the Gitxsan and an illustrated map of the region. 

Reason #4: The entire series.

The Mothers of Xsan series is based in Indigenous knowledge, but also incorporates what could be called the language of science; many pages include textbox definitions of words like "juvenile" and "overwinter." 

Each of these books has deepened my understanding of the ecosystem of the region. Beyond that, I'm reminded of how much impact humans have on what lives around us, and how responsible we are for making our own lives sustain the systems we inhabit. So many young people I know are looking for this kind of understanding, but mainstream society seems built on distancing people from their environments.

Other entries in the series are: The Sockeye Mother, The Grizzly Mother, The Eagle Mother, The Wolf Mother. And due out in 2022: The Raven Mother.

Reading this set of books makes me hope other Indigenous writers and illustrators will collaborate to tell about about the ecosystems of their homelands. The knowledge that could be offered is desperately needed. 

Challenges to AN INDIGENOUS PEOPLES' HISTORY OF THE UNITED STATES, FOR YOUNG PEOPLE

Challenges to An Indigenous Peoples' History of the United States, for Young People

Last year, we learned about a letter by Matt Krause, Chair of the Texas House of Representatives Committee on General Investigating, to superintendents of schools in Texas. On October 25, 2021, Krause wrote that several Texas school districts had removed books from libraries and/or classrooms after receiving objections from students, parents, and taxpayers. His letter included a list of 850 books. He wanted to know how many copies of each book school libraries and classrooms have, the source of funds for their purchase, and any other books that

address or contain the following topics: human sexuality, sexually transmitted diseases, or human immunodeficiency virus (HIV) or acquired immune deficiency syndrome (AIDS), sexually implicit images, graphic presentations of sexual behavior that is in violation of the law, or contain material that might make students feel discomfort, guilt, anguish, or any other form of psychological distress because of their race or sex or convey that a student, by virtue of their race or sex, is inherently racist, sexist, or oppressive, whether consciously or unconsciously. 

Near the bottom of page two of his 18-page-list, we saw An Indigenous Peoples' History of the United States for Young People:

As many have said, Native children have felt discomfort over books they've been asked to read. There are far more books with stereotypical, biased, and just plain erroneous Native content than there are ones that accurately reflect Native nations, cultures, and people. As many have pointed out, most of the books on the Krause list are ones with LGBTQ+ content. See, for example, the analysis done by Danika Ellis at Book Riot. 

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On February 19, 2022, we learned that Paul and Rachel Elliott, parents of an elementary-school student at McKinney Independent School District in north Texas, had submitted a list of books that they believe should be removed from the school curriculum. An Indigenous Peoples' History of the United States for Young People is on their list. Their challenge to it is on page 99-100 of the pdf of books they are challenging (note on May 1, 2022: the original link is gone. I replaced it with a link to the Internet Archive).

We talked about the challenges with Edith Campbell at her blog, Cotton Quilts, on January 30:

banned voices: Jean Mendoza and Debbie Reese

And, Debbie talked with author Margarita Engle in February. That conversation was published at PEN AMERICA on February 11: 

Margarita Engle Interviews Debbie Reese

When someone issues an objection to a book, it is a challenged book. When the book is removed, it is a banned book. Has your library removed our book from your shelves? How does the catalog for the book look, post-removal? 

I read a letter by author Bill Konigsberg this morning and urge you to read and share it. Jean and I are working on a response (perhaps an open letter) to the challenge at McKinney Independent School District. 

We are considering Dr. Rudine Sims Bishop's metaphor, Mirrors, Windows, and Sliding Glass Doors as a way to describe what we see happening. An Indigenous Peoples' History of the United States for Young People functions as a mirror for Native kids because it provides them with Native points of view that reflect the integrity with which their ancestors fought to protect Native Nations, homelands, people, and ways of being. We do not glorify American history and we tell the truth, for example, about U.S. presidents. I expect that our book is being characterized as "anti-American." Our book functions as a window for non-Native kids because it provides them with knowledge they may not have had access to, before reading our book. The third component of Bishop's metaphor is a sliding glass door. Books are also sliding glass doors, she wrote, because "readers have only to walk through in imagination to become part of whatever world has been created or recreated by the author." I suspect parents who are challenging our book do not want children to develop empathy for Native people and concerns. We'll have more to say, later. 

In the meantime, if you know of a challenge to our book, please let us know. 

Art Coulson and Madelyn Goodnight's LOOK GRANDMA! NI, ELISI! featured in Reading Rainbow Live

Note from Debbie on Nov 28, 2023: Due to my concerns over Art Coulson's claim of being Cherokee, I am no longer recommending his books.  

This morning (Saturday, Feb 12, 2022) I saw that Art Coulson and Marilyn Goodnight's Look Grandma! Ni, Elisi! is included in Reading Rainbow Live's first event on March 6th. The theme is "Kid Inventors." Here's a screen cap from my phone: 

Congrats, Art and Marilyn! I've been sharing your book when I do professional development. I am utterly delighted to see this news! 

Teachers, parents, librarians: if you haven't seen Look Grandma! Ni, Elisi! yet, you are missing out on a terrific story. Here's the description from the publisher's website:

Bo wants to find the perfect container to show off his traditional marbles for the Cherokee National Holiday. It needs to be just the right size: big enough to fit all the marbles, but not too big to fit in his family's booth at the festival. And it needs to look good! With his grandmother's help, Bo tries many containers until he finds just the right one. A playful exploration of volume and capacity featuring Native characters and a glossary of Cherokee words.

This is one of my favorite books from 2021 and it is on AICL's Best Books of 2021 list. 

Analyzing a Worksheet: "Where Would You Fit In?"

 "Where Would You Fit In?"

A Worksheet Analysis by Debbie Reese

From time to time, a colleague or friend shares a worksheet a child has been asked to do. In some instances I've done an analysis of it here on AICL but with this one today I am using "Analyzing a Worksheet" as part of the title of the analysis (and as a tag). My hope is that educators can use it to do their own analyses. 

Yesterday (Jan 24) I saw "Where Would You Fit In?" This is it, with my "Not Recommended" conclusion overlaid on it:

The source of the item is Teachers Pay Teachers, a website with deeply problematic materials that teachers can download. This particular one is from an account called "Teaching Is the Sweetest Thing." 

Let's start with the title. For everything a teacher does in the classroom, they have an audience in mind. Obviously, it is their students, but who are the students? In the U.S. the default image is of a white student. Who are your students? Are all of them white? How do you know? 

On this worksheet, the person who created it has a certain student in mind. The worksheet consists of 16 items. Some are innocuous, like #1: "You love cold weather. Bring on winter!" That "you" could be anyone. So could the "you" in items 2, 3, 4, and 5. Item #6 is "You would much rather go to a public school with lots of kids than have a private tutor come to your house just for you and a few other kids." The "you" there is someone who knows what private tutors are, which could mean a family that will find the resources to get a private tutor for their child but that's not who I think the author of the worksheet has in mind. I think the imagined "you" in item 6 is someone from a wealthy family.

Now, look at #8: "The idea of owning and being in charge of a massive house where many servants and slaves work for you does not sound fun." A "massive house" and "slaves" tells us a lot. The "you" in item 8 is not a Black child.  

If you drop down to the bottom of the worksheet you'll find some context. Those three boxes at the bottom tell the student where they would "fit in":

If you scored between 21 and 32, you are ready to move to the New England Colonies! You'll fit right in with those Northerners.

And,

If you scored between 11 and 20, you are right in the middle of the New England and the Southern Colonies. You belong in the Middle Colonies!

And the third one:

If you scored between 0 and 10, the South is the place to be for you. You would make the ideal Southern colonist.

Now we understand that "you" is a European from the period during which Europeans were colonizing the east coast of what became known as the United States. "You" could not be a Native child.

A Black or Native or Black Native child who is handed this worksheet by their teacher is in a difficult position, aren't they? They're expected to go along with the rest of the class filling out a worksheet created by a person who failed to think of them. 

As I look at this worksheet, I think of an excellent new book: Social Studies for a Better World: An Anti-Oppressive Approach for Elementary Educators by Noreen Naseem Rodriguez and Katy Swalwell (W.W. Norton & Company, 2022). In particular, I think about the paragraphs about Westward Expansion and the Oregon Trail. Most people know -- and played -- that game without giving much thought to it. The "Where Would You Fit In?" worksheet feels a lot like a game. But like the Oregon Trail, it is a game that does tremendous harm--not just to the kids whose identities are assaulted, but others are hared, too. They are being taught to glorify colonization and slavery. Is that what we want?

I may be back to share more thoughts later. In the meantime, I welcome your thoughts on this worksheet. Has it or others with similar issues been given to your child? Or to children of your friends, or colleagues? And of course, get a copy of Social Studies for a Better World! 

American Indian Library Association Announces its 2022 Youth Literature Awards

On Monday, January 24, 2022, the American Indian Library Association announced its 2022 Youth Literature Awards at the livestream of the American Library Association's youth media awards. Below, we are sharing their press release and am inserting screen captures Debbie did while the announcements were being made. 

Source: https://ailanet.org/2022-aila-youth-literature-awards-announcement/

For Immediate Release
January 24, 2022

AILA announces 2022 American Indian Youth Literature Awards
CHICAGO — Today American Indian Youth Literature Award winning titles were highlighted during the American Library Association (ALA) Youth Media Awards, the premier announcement of the best of the best in children’s and young adult literature.

Awarded biennially, the award identifies and honors the very best writings and illustrations for youth, by and about Native American and Indigenous peoples of North America. Works selected to receive the award, in picture book, middle grade, and young adult categories, present Native American and Indigenous North American peoples in the fullness of their humanity in present, past and future contexts.

The 2022 American Indian Youth Literature Award winner for best Picture Book is “Herizon,” written by Daniel W. Vandever (Diné), illustrated by Corey Begay (Diné), and published by South of Sunrise Creative. Herizon follows the journey of a Diné girl as she helps her grandmother retrieve a flock of sheep. Join her venture across land and water with the help of a magical scarf that will expand your imagination and transform what you thought possible. The inspiring story celebrates creativity and bravery, while promoting an inclusive future made possible through intergenerational strength and knowledge.

The committee selected five Picture Book Honor(s) titles including:

• “Diné Bich’eekę Yishłeeh (Diné Bizaad)/Becoming Miss Navajo (English),” written by Jolyana Begay-Kroupa (Diné), designed by Corey Begay (Diné), and published by Salina Bookshelf, Inc.
• “Classified: The Secret Career of Mary Gold Ross, Cherokee Aerospace Engineer,” written by Traci Sorell (Cherokee), illustrated by Natasha Donovan (Métis), and published by Millbrook Press.
• “Learning My Rights with Mousewoman,” written and illustrated by Morgan Asoyuf (Ts’msyen), and published by Native Northwest.
• “I Sang You Down From the Stars,” written by Tasha Spillet-Sumner (Cree and Trinidadian), illustrated by Michaela Goade (Tlingit & Haida), and published by Little, Brown Books for Young Readers, a division of Hachette Book Group.
• “We Are Still Here! Native American Truths Everyone Should Know,” written by Traci Sorell (Cherokee), illustrated by Frané Lessac, narrated by a cast of Cherokee, Navajo, Choctaw and Chickasaw Tribal representation, and published by Charlesbridge Publishing, Inc. / Live Oak Media.

The 2022 American Indian Youth Literature Award winner for best Middle Grade Book is “Healer of the Water Monster,” written by Brian Young (Diné), cover art by Shonto Begay (Diné), and published by Heartdrum, an imprint of HarperCollins Publishers. When Nathan goes to visit his grandma, Nali, at her home on the Navajo reservation, he knows he’s in for a summer with no running water and no electricity. That’s okay, though. He loves spending time with Nali. One night, Nathan finds something extraordinary, a Holy Being from the Navajo Creation Story – a Water Monster- in need of help. With electric adventure and powerful love, Brian Young’s debut novel tells the tale of a seemingly ordinary boy who realizes he’s a hero at heart.

The committee selected five Middle School Book Honor(s) titles including:

• “Ella Cara Deloria: Dakota Language Protector,” written by Diane Wilson (Dakota), illustrated by Tashia Hart (Red Lake Anishinaabe), and published by Minnesota Humanities Center.
• “Indigenous Peoples’ Day,” written by Katrina M. Phillips (Red Cliff Band of Lake Superior Ojibwe), and published by Pebble, an imprint of Capstone.
• “Jo Jo Makoons: The Used-to-Be Best Friend,” written by Dawn Quigley (Turtle Mountain Band of Ojibwe), illustrated by Tara Audibert (Wolastoqey), and published by Heartdrum, an imprint of HarperCollins Publishers.
• “Peggy Flanagan: Ogimaa Kwe, Lieutenant Governor,” written by Jessica Engelking (White Earth Band of Ojibwe), illustrated by Tashia Hart (Red Lake Anishinaabe), and published by Minnesota Humanities Center.
• “The Sea in Winter,” written by Christine Day (Upper Skagit), cover art by Michaela Goade (Tlingit and Haida), and published by Heartdrum, an imprint of HarperCollins Publishers.

The American Indian Youth Literature Award for best Young Adult Book is “Apple (Skin to the Core),” written by Eric Gansworth (Onondaga), cover art by Filip Peraić, and published by Levine Querido. The term “Apple” is a slur in Native communities across the country. It’s for someone supposedly “red on the outside, white on the inside.” In Apple (Skin to the Core), Eric Gansworth tells his story, the story of his family, of Onondaga among Tuscaroras, of Native folks everywhere. Eric shatters that slur and reclaims it in verse and prose and imagery that truly lives up to the word heartbreaking.

The award committee selected five Young Adult Book Honor(s) including:

• “Elatsoe,” written by Darcie Little Badger (Lipan Apache Tribe), cover art and illustrations by Rovina Cai, and published by Levine Querido.
• “Firekeeper’s Daughter,” written by Angeline Boulley (Sault Ste. Marie Tribe of Chippewa Indians), cover art by Moses Lunham (Ojibway and Chippewa), and published by Henry Holt Books for Young Readers / Macmillan Children’s Publishing Group.
• “Hunting by Stars,” written by Cherie Dimaline (Metis Nation of Ontario), cover art by Stephen Flaude (Métis), and published by Amulet Books, an imprint of ABRAMS.
• “Notable Native People: 50 Indigenous Leaders, Dreamers, and Changemakers from Past and Present,” written by Adrienne Keene (Cherokee Nation), illustrated by Ciara Sana (Chamoru), and published by Ten Speed Press, an imprint of Penguin Random House.
• “Soldiers Unknown,” written by Chag Lowry (Yurok, Maidu and Achumawi), illustrated by Rahsan Ekedal, and published by Great Oak Press.

Members of the American Indian Youth Literature Award jury are AILA President Aaron LaFromboise, Blackfeet Nation, Browning, Montana; Chair Vanessa ‘Chacha’ Centeno, Choctaw Nation of Oklahoma, Sacramento, California; Co-Chair Anne Heidemann, Mount Pleasant, Michigan; Lara Aase, San Marcos, California; Catherine Anton Baty, Big Sandy Rancheria, Austin, Texas; Naomi Bishop, Akimel O’odham, Tucson, Arizona; Joy Bridwell, Chippewa Cree Tribe, Box Elder, Montana; Erin Hollingsworth, Utqiaġvik, Alaska; Janice Kowemy, Laguna Pueblo, New Mexico; Sunny Day Real Bird, Apsaalooke Crow Tribe, Billings, Montana; and Allison Waukau, Menominee and Navajo, Minneapolis, Minnesota.

The American Indian Library Association is a membership action group that addresses the library-related needs of American Indians and Alaska Natives. Members are individuals and institutions interested in the development of programs to improve library cultural and informational services in school, public, and academic libraries. AILA is committed to disseminating information about Indian cultures, languages, values, and traditions to the library community. https://ailanet.org/

Highly Recommended: EVERYTHING YOU WANTED TO KNOW ABOUT INDIANS BUT WERE AFRAID TO ASK, YOUNG READERS EDITION

 

Everything You Wanted to Know About Indians But Were Afraid to Ask,
Young Readers' Edition

Written by Anton Treuer (Ojibwe)

Published by Levine Querido

Published in 2021

Reviewed by Jean Mendoza

Review Status: Highly Recommended

Anton Treuer's original Everything You Wanted to Know About Indians But Were Afraid to Ask was published in 2012. Many people, myself included, hoped there would soon be a version for young people. And at last, there is, and it's getting good critical attention, including a Kirkus starred review. Here's what its publisher Levine Querido says about the book:

From the acclaimed Ojibwe author and professor Anton Treuer comes an essential book of questions and answers for Native and non-Native young readers alike. Ranging from “Why is there such a fuss about nonnative people wearing Indian costumes for Halloween?” to “Why is it called a ‘traditional Indian fry bread taco’?“ to “What’s it like for Natives who don’t look Native?” to “Why are Indians so often imagined rather than understood?”, and beyond, Everything You Wanted to Know About Indians But Were Afraid to Ask (Young Readers Edition) does exactly what its title says for young readers, in a style consistently thoughtful, personal, and engaging.

This is AICL's "short-and-sweet review," with four reasons I think teachers, librarians, and parents should read this book and share it with teens.

Reason One for recommending Everything You Wanted to Know: Accessible format and logical organization

Questions are grouped by general subject, starting with Terminology and proceeding through such topics as  History, Powwow, Politics, and Economics. The book's Conclusion, "Finding Ways to Make a Difference," tells how, beginning in 1967, several non-Native people in Bemidji, MN, followed the lead of Native residents of the area to combat the blatant systemic racism directed against Native people there. I found it to be a moving and encouraging story, and a good way to end the book -- when many readers are wondering, "Now that I've had my questions answered, what can I do to make things better?" (I put that phrase about following the lead of Native people in bold because Treuer wants to be clear that non-Native people need to understand that true support consists of the support that Native people say they need.)

Reason two: Multiple potential uses.

For individual use, Everything is a handy reference for people seeking answers to their own questions, or looking for concise ways to correct others' mistaken ideas.

The book also is a good base for group conversations. I was able to participate in a teachers' professional development study circle based on Everything in Fall 2021, led by staff of the Illinois State Museum. Thoughtful discussions grew from our responses to the facilitators' questions such as, "What surprised you in what you read?" and "How did you feel about what you learned?" 

I can picture teens engaging with the book, guided by similar prompts. If any AICL readers try facilitating such a group with teens, please let us know how it goes.

Reason three: Presentation of varied perspectives

Treuer makes clear that there's no monolithic Native Culture or history to consult in most matters. Single, definitive answers to some questions simply do not exist. But that doesn't mean differences are merely matters of opinion. The author cites sources throughout the book, and readers can look at those and learn. And Treuer's sense of humor helps get his points across.

Reason four: Respect for Indigenous activism as rational and necessary

The author describes situations when he individually opposed behavior that was anti-Indigenous, as well as resistance actions that involved thousands, such as Standing Rock. "Indian" mascots are still present and problematic in schools around the US, and he talks about those, too. 

I think readers will especially appreciate that he emphasizes the need for collective action for social justice. For example, he mentions that the murder of George Floyd by a police officer took place in a community with a large Native population, many of whom had no doubt that the Black Lives Matter movement was grounded in reality, because they have experienced and seen similar treatment of black and brown people by law enforcement for generations.

Bonus reason to recommend Everything You Wanted to Know About Indians but Were Afraid to Ask: That cover.

No, a gorgeous cover isn't sufficient reason to recommend a book, but .... just look at it! The beading is the work of Jana Schmieding (Cheyenne River Lakota Sioux), whose other talents also include writing and acting. You may have seen her in the lead role on the sitcom "Rutherford Falls." And she can bead.

This, I think, is essential reading for anyone in the field of education. And librarians. And any non-Native person who has been exposed to the dominant  mistaken ideas about Indigenous peoples. In other words, pretty much anybody. Everything You Wanted to Know About Indians But Were Afraid to Ask, Young Readers' Edition, is packed with information for anyone. It can also be a source of support and affirmation for young Native readers. Get it for your school/classroom/library!

A Second Look at PebbleGo Next

On December 2, 2016, I took a look at "PebbleGo Next" (an educational website for early childhood) because AICL readers had been writing to ask me about it. Based on what I saw on the Pueblo pages, I decided I could not recommend PebbleGo Next. My major concerns were that the site did not use "nation" and that the site's content was presented using past tense verbs which contributes to the idea that we no longer exist.

One of my concerns was that they had used the word "cultures" in their categories. For example, the site said "Southwest Cultural Area." Categorizing Native peoples as cultures or cultural groups is a typical error. We are--of course--people with distinct languages, stories, religions, housing, clothing, but the single most important fact about us is this: we are sovereign nations. No other cultural groups in the U.S. have political status. No other cultural groups have treaties with the U.S. government (some tribal nations had treaties with European governments, too. See for example, the Gäsweñta’ (Two Row Wampum) information about the Haudenosaunee and the Dutch.)

Instead of "cultures," the best word to use is "nations" (or nation when the focus is on a single tribal nation). Editors at PebbleGo read my review and made some changes--but they are superficial. Let me explain by walking you through some of what I see today (January, 2022). 

Instead of "Southwest Cultural Area" the category is now "Southwest Tribal Nations." When you click on it, this is what you'll see:

Clicking on "Southwest Tribal Nations" in the array (it may look different on your screen depending on how wide your browser window is), you'll get an overview grouped in these sections: Introduction, History, Geography, Communities, Cultural Characteristics, Housing, and Food. 

In the Introduction, there are two paragraphs. They both start out with "Southwest culture area." The introduction says that the area "is home to several American Indian groups" and it says they include Navajo, Apache, Pueblo, Hopi, Zuni, Tohono O'odham, Akimel O'odham, Upland Yumans, and River Yumans. There is no mention of them as nations. That's what I mean about superficial changes. Substituting the word on the category page is easy to do. That's a cut and paste task. Making substantive change is harder to do--but necessary! 

In the History section, there are four paragraphs. I don't see the word nation anywhere there. "Groups" is PebbleGo's word of choice in this section. Some information is incorrect. It says that the U.S. government forced all of the Southwest Indian peoples onto reservations, but in fact, some of us are living on the same homelands that we were living on prior to European invasions. Reservations were established and removals did happen, but overly broad information like what I see here mis-educates children. 

In the Communities section, I finally see the words nation/nations, but it is used in an inconsistent way.  This section uses "Akimel O'odham nation" and "Apache" and "Chiricahua and the Mescalero" and "the Hopi nation." Why not use it with Apache, Chiricahua, and Mescalero? In the third paragraph of this section, I see

The Hopi nation is made up of many different villages. Hopi people identify closely with their own village. Their own village is much more important to them than the Hopi nation as a whole." 

Kudos for using nation, but when the word appears with a specific nation, a capital letter is necessary. Style guides and scholars use a capitol N. It should therefore be "Hopi Nation."  The last sentence in that excerpt is also a problem. I wonder about the source for it? I think the Pebble go editors mean to say that people have a strong affinity for the place they live. Some of you reading this review have strong feelings about your hometown and might not have the same warmth for your state.  As written, that sentence is a problem because it undermines the significance of the Hopi Nation's sovereign status. Why include that sentence in the first place? I don't think the editors mean to undermine nationhood, but I think that sentence does that very thing. 

There are two paragraphs in the Cultural Characteristics section. Both are about languages. The opening sentence is "Southwest Indians spoke many different languages." Use of "spoke" rather than "speak" suggests the languages are no longer spoken--and while language loss is an issue--many do speak their language and/or are involved in language projects to teach it to others. For the most part, those two paragraphs use present tense verbs. 

In the Housing section, all four paragraphs use past tense verbs. In fact, Pueblo people--today--build our homes using adobe bricks. Over the course of his life, my dad made thousands of adobes. I've got a wonderful photo of him doing that with his parents when he was a kid, and I've got a photo of my daughter doing it with him, when she was a kid. He built four adobe homes. 

In the Food section, all the paragraphs are in the past tense. We still farm. Navajo people still raise sheep. Though most of us buy meat at the local grocery store, some of us continue to hunt deer, rabbit, and antelope.  

The last observation I have about the overview page is with regard to the illustrations. There are seven. Five show Native people, but they are all shown in a past tense setting. Captions are also in past tense, and the placement of the illustrations doesn't make sense. Here is a screen capture from the Communities section that helps make my point:

Why is it there? The content of that particular section does not mention the Zuni people. A better choice would be an illustration of a Hopi village of the present day. 

When I did my first look at the PebbleGo site, people there wrote to me, nothing the significance of my review and that they were making changes. As noted above, I think the changes are superficial. One thing that I do recommend at their site is the "American Indians Today" page that you can see when you click on the American Indian History page. It is the one on the top left, below:

Clicking to that page you'll read terrific information written by Dr. Karina Phillips. She is a professor at Macalester College in St. Paul, Minnesota, and a member of the Red Cliff Band of Lake Superior Ojibwe. Her knowledge and identity make that page exceptionally useful. If PebbleGo wants to improve what they offer, every page must be written by someone like her. The "American Indians Today" page that she wrote is divided into several sections. Over and over, she uses present tense verbs. the illustrations on the page are eight full color photographs of Native people in the present day, like this one in the Government section that shows the Navajo Nation's Council Chamber:

The page created by Dr. Phillips demonstrates that you--PebbleGo--can do better, but you must step up and DO better, on ALL your pages. Until you do, I cannot recommend your site.

--Debbie Reese, January 11, 2022