By Stephanie J. Fitzgerald
"What roles do literary and neighborhood texts and social media play within the reminiscence, politics, and lived event of these dispossessed?" Fitzgerald asks this question in her creation and units out to respond to it in her research of literature and social media through (primarily) local ladies who're writing approximately and sometimes actively protesting opposed to displacement brought on either through compelled relocation and environmental catastrophe. by way of reading quite a number assorted fabrics, together with the writings of canonical local American writers reminiscent of Louise Erdrich, Linda Hogan, and Elizabeth Cook-Lynn, and social media websites resembling YouTube and fb, this paintings brings new concentration to studying how indigenous groups and authors relate to land, whereas additionally exploring broader connections to literary feedback, environmental heritage and justice, ecocriticism, feminist experiences, and new media studies.
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Extra resources for Native Women and Land: Narratives of Dispossession and Resurgence
Chap ter t wo “This Scrap of Earth” Louise Erdrich, Environmentalism, and the Postallotment Reservation This ain’t real estate. —louise erdrich , The Bingo Palace In the end, of course, it all comes back to the land. ” . . the scraps told our story. 1 These land narratives take a variety of forms, but all foreground the contrapuntal subtext of Anishinaabe—and all Indian—land: dispossession. 2 The words “Ojibwe Country” appear in boldfaced print in the upper-right corner of the rectangular map.
Dawes himself was up to his elbows in matters of Indian policy “This Scrap of Earth” 51 and affairs; he was instrumental in attaching an amendment to a standard appropriations bill for the benefit of the Yankton Sioux in 1871, essentially ending the Indian treaty-making system in the United States. 16 The push for allotment came from both politicians and civilian reformist groups, who were united by a common belief that the individual ownership of land and “civilization” went hand in hand. 17 Similarly, the main objectives of the Women’s National Indian Association, the Indian Rights Association, and the Lake Mohonk Conference of the Friends of the Indians focused on the “civilizing” aim of allotment in severalty.
Removals and Long Walks 43 A partial understanding of Grandma Margaret’s story as a nonNavajo speaker requires listening (to the story), viewing (the storyteller in action), and reading (the online comments that provide clues as to what the story is about). At the same time, the viewer should understand that this is a family story, and it may never be totally accessible to outsiders. Like the Cherokee Trail of Tears stories, histories of the Long Walk are passed down orally within families and across generations.