Fw: [Nativewriters] Digest Number 2533

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Subject: [Nativewriters] Digest Number 2533

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Digest #2533
5
Turtle Island Storyteller Harvest Moon by "fslafountaine" fslafountaine
6
Robert Arthur Alexie - Bio by "fslafountaine" fslafountaine
7
Marilou Awiakta - Bio by "fslafountaine" fslafountaine

Messages

Sun Aug 12, 2012 7:01 am (PDT) . Posted by:

"fslafountaine" fslafountaine


The Canadian film ¡°Mosquita y Mari,¡± produced by Chuck Burris
(Chickasaw) and written by Aurora Guerrero, opens the showcase on
Monday. A coming-of-age story produced at Sundance, it focuses on the
friendship and possible romance blooming between two young Chicanas
growing up in Los Angeles immigrant households. One delivers straight
A¡¯s in school while the other shares economic responsibilities with
her undocumented family. Mounting pressures collide with their newfound
connection.

http://www.abqjourn al.com/main/ 2012/08/12/ news/native- film-showcase- expa\
nding.html
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anding.html>
Native Film Showcase Expanding
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anding.html/ attachment/ b1_jd_12aug_ native>
Fenessa Pineda, top, is Yolanda, and Venecia Troncoso is Mari in
¡°Mosquita y Mari,¡± a film by Aurora Guerrero. Photo Credit ¨C
Courtesy Photo

SANTA FE ¨C It¡¯s not about hardship on the rez anymore.

This year¡¯s Native Cinema Showcase at the Santa Fe Indian Market
opens at the New Mexico History Museum on Monday with films about a
budding romance, a young mariner and a young actor in search of
Shakespeare as well as himself.

For the first time in its three-year history, the Santa Fe Indian
Market¡¯s Class X Film Festival includes feature-length movies. Among
casts and directors are some A-list names. Also for the first time, the
Sundance Institute is sponsoring the festival¡¯s opening night. The
entire showcase boasts 33 films; last year¡¯s showed 26.

[http://www.abqjourn al.com/main/ wp-content/ uploads/2011/ 09/blanktablefil \
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<http://www.abqjourn al.com/main/ wp-content/ uploads/2011/ 09/blanktablefil \
ler.png> If you go
WHAT: Native Cinema Showcase at the Santa Fe Indian Market
WHEN: Monday through Sunday, Aug. 13-19
WHERE: New Mexico History Museum, 113 Lincoln Ave.
CONTACT: 983-5220 or check in...@swaia.org <mailto:in...@swaia.org> .

<http://www.abqjourn al.com/main/ wp-content/ uploads/2011/ 09/blanktablefil \
ler.png>

The film category is the tenth new category to be added to the Santa Fe
Indian Market. The films will compete for prizes and money ranging from
$750 for division categories (narrative shorts, animation, documentary,
experimental) to $2,500 for best of show. Each feature will be shown
three times during Indian Market week, with the winners to be announced
on Thursday.

¡°We have made leaps and bounds this year,¡± Southwestern
Association for American Indian Arts film project manager Jhane Myers
said. ¡°A lot of mainstream people are jurying in.¡±

Mainstream, in this case, means Santa Fe writer-producer Kirk Ellis
(Emmy-winning screenwriter of HBO¡¯s ¡°John Adams¡± series),
who is a judge. And a new film by Cheyenne-Arapaho director Chris Eyre
(1998¡äs ¡°Smoke Signals,¡± the PBS Tony Hillerman series
¡°A Thief of Time¡± and ¡°Skinwalkers,¡± and ¡°Friday
Night Lights¡±). Eyre is also the chairman of the moving images
department at Santa Fe University of Art and Design.

The Canadian film ¡°Mosquita y Mari,¡± produced by Chuck Burris
(Chickasaw) and written by Aurora Guerrero, opens the showcase on
Monday. A coming-of-age story produced at Sundance, it focuses on the
friendship and possible romance blooming between two young Chicanas
growing up in Los Angeles immigrant households. One delivers straight
A¡¯s in school while the other shares economic responsibilities with
her undocumented family. Mounting pressures collide with their newfound
connection.

Tuesday is the market premiere of Eyre¡¯s ¡°Hide Away,¡±
starring Josh Lucas and James Cromwell. It¡¯s about a young man
running from a tragic past who finds an idyllic harbor in the Great
Lakes. He buys a dilapidated sailboat and begins restoring it. Over the
next year the boat and the community around the harbor become his
greatest support as he struggles to rebuild his life.

Eyre calls the film a character study with a ¡¯90s take.

¡°It¡¯s not ¡®Transformers¡¯ or ¡®Iron Man¡¯,¡± he
said. ¡°It reminded me of ¡®Jeremiah Johnson¡¯ in a way. It has
very little dialogue.¡±

The film has no Native American characters, which Eyre says is
refreshing for him. Shot on a boat on Lake Michigan, it was released in
10 markets on a limited basis and is available on video download.

In one scene, actor James Cromwell talks about the Native people who
once paddled canoes in the area. The actor and some crew members mused
about expanding that dialogue into the local Native mythology. Eyre was
aghast.

¡°I had to say, ¡®No, no, no, I¡¯ve made that movie¡¯!¡±
he said, laughing.

The film was shot by Elliot Davis, who won best of cinematography at the
South By Southwest Film Competition, Eyre said. The movie shows Lake
Michigan in elegant tones of grays, whites and darks punctuated by
occasional fuschia-dappled sunsets, giving the film a sense of haunting
beauty. Davis also filmed the first ¡°Twilight¡± movie and
¡°The Iron Lady¡± with Meryl Streep.

Friday will premiere Steve Judd¡¯s (Kiowa-Choctaw) ¡°Shouting
Secrets,¡± a tale of a loving wife and her three grown children shot
on location on Arizona¡¯s San Carlos Apache Reservation. The mother
falls ill, leaving the confused and quarreling siblings and their
misunderstood father to cope. The cast glitters with some familiar
faces: Tantoo Cardinal (¡°Dances with Wolves¡±),
¡°Twilight¡± wolf pack leader Chaske Spencer and Q¡¯orianka
Kilcher, who played Pocahantas in 2005¡äs ¡°The New World.¡±

¡°It¡¯s a family drama,¡± Myers said. ¡°It¡¯s a
tear-jerker.¡±

¡°That¡¯s what everybody says,¡± Judd said with a laugh during
a telephone interview while taking a break from teaching a film camp for
at-risk youth in Washington.

¡°It¡¯s about a guy who writes a tell-all book about his
family,¡± he said. ¡°He hasn¡¯t been home in nine years. His
mom gets sick, so he¡¯s forced to come home and face all these
people. It¡¯s really about family and family relationships.¡±

The original script was not written about Native people, so Judd wove
some of his own experience into the story.

This year¡¯s jury panel features Ellis, Sundance Institute features
program coordinator Kathleen Broyles, Jacques Paisner (executive
director of the Santa Fe Independent Film Festival) and Ethan Bach,
Digital Dome manager of the Institute for American Indian Arts. Ellis
sits on the board of governors of the Television Academy of Arts &
Sciences, producers of the Emmys.

¡°In the main, I thought it was a very rich crop of films,¡± Ellis
said in a telephone interview from Taos. ¡°Especially in the features
category, there were some very strong entries. They also had exceptional
acting, which is often where Native American films fall down.¡±

Sun Aug 12, 2012 7:26 am (PDT) . Posted by:

"fslafountaine" fslafountaine


Princella Parker is using her passion to explore her past. The
27-year-old from Lincoln is a member of the Omaha Native American tribe
and has produced films highlighting the trials and successes of Native
American people. She recently was an associate producer on the PBS
documentary "Standing Bear's Footsteps," which tells of the
history of the iconic figure.

http://columbustele gram.com/ news/local/ footsteps- part-of-annual- indian-s\
chool-reunion/ article_cce74bbc -e430-11e1- 83c9-001a4bcf887 a.html
<http://columbustele gram.com/ news/local/ footsteps- part-of-annual- indian-\
school-reunion/ article_cce74bbc -e430-11e1- 83c9-001a4bcf887 a.html>
`Footsteps' part of annual Indian school reunion [Indian
school 1]
Telegram photo by Julie Blum

Members of the Wo Xete Hire Dancers of Winnebago perform Saturday during
the Genoa U.S. Indian School 2012 Reunion/Celebration .

Posted: August 12, 2012 9 hours ago • By Julie Blum
jblum@columbusteleg ram.com
<http://columbustele gram.com/ search/?l= 50&sd=desc& s=start_time& f=html&by\
line=By%20Julie% 20Blum%0Ajblum% 40columbustelegr am.com> (0) Comments
<http://columbustele gram.com/ news/local/ footsteps- part-of-annual- indian-\
school-reunion/ article_cce74bbc -e430-11e1- 83c9-001a4bcf887 a.html#comment\
s>
GENOA — Princella Parker is using her passion to explore her past.

The 27-year-old from Lincoln is a member of the Omaha Native American
tribe and has produced films highlighting the trials and successes of
Native American people.

She recently was an associate producer on the PBS documentary
"Standing Bear's Footsteps," which tells of the history of
the iconic figure.

The film was shown by Parker Saturday to a crowd gathered at the St.
Rose of Lima Community Center in Genoa during the Genoa U.S. Indian
School Reunion.

The annual event celebrates the significance of the school, which was
open from 1884 to 1934, with special programs and guest speakers.

The school was meant to educate and assimilate Native American children
into American culture.

Parker developed an interest in learning about her roots when in
college, but said she grew up always watching and enjoying films. It
seemed only natural for her to take that love and make a career out of
it.

She graduated from Creighton University and majored in broadcasting and
theater.

It was when she was in college that she decided to make films that focus
on her culture.

"Growing up I always wanted to go to powwows because I saw my
cousins doing that. But we couldn't really afford to do that and my
mother didn't really have an interest," Parker said.

Parker's youth was spent in Sioux City and Omaha. Her mother had her
when she was just 15. When Parker was 3, she began living with a foster
family.

When she got older, interest in her Native American roots grew. Now she
wants to share what she has learned with others, especially the younger
generation. It isn't just teaching about history, but also serving
as a role model.

"I grew up loving films. If I would have seen someone like me when I
was young, I would have been like, `Oh, that's cool. I'm
going to follow what she's doing.' I'm hoping that I'm
inspiring people," Parker said.

Much of her focus now is on documentaries, but she hopes to produce
short films in the future.

Parker said it is important to learn about one's past as it can give
you a sense of peace.

"There is something to be said in knowing who your descendants were.
It gives you a sense of who you are, where you came from. Maybe those
same qualities they had, you can sense them in yourself," she said.

Parker has worked on reservations and said relations still are strained
among Native American and white culture. Events like the one in Genoa,
though, help to bridge that gap.

"Coming to things like this, being able to share my story through
videos ... it makes a difference," she said.
Tags Princella Parker
<http://columbustele gram.com/ search/?k= %22princella% 20parker% 22&t=&l=20& \
d=&d1=&d2=&f= html&s=start_ time&sd=desc& sHeading= Princella% 20Parker> ,
Native American
<http://columbustele gram.com/ search/?k= %22native% 20american% 22&t=&l=20& d\
=&d1=&d2=&f= html&s=start_ time&sd=desc& sHeading= Native%20America n> ,
Standing Bear's Footsteps
<http://columbustele gram.com/ search/?k= %22standing% 20bear%E2% 80%99s%20fo\
otsteps%22&t= &l=20&d=& d1=&d2=&f= html&s=start_ time&sd=desc& sHeading= Stand\
ing%20Bear%E2% 80%99s%20Footste ps> , Genoa U.s. Indian School Reunion
<http://columbustele gram.com/ search/?k= %22genoa% 20u.s.%20indian% 20school\
%20reunion%22& t=&l=20&d= &d1=&d2=& f=html&s= start_time& sd=desc&sHeading =Ge\
noa%20U.s.%20Indian %20School% 20Reunion> , Creighton University
<http://columbustele gram.com/ search/?k= %22creighton% 20university% 22&t=&l\
=20&d=&d1=&d2= &f=html&s= start_time& sd=desc&sHeading =Creighton% 20Universi\
ty>

Sun Aug 12, 2012 7:48 am (PDT) . Posted by:

"fslafountaine" fslafountaine


This may also be part of the reservation realism that Sherman Alexie is
talking and writing about. Whatever happens on the Spokane Indian
Reservation <http://en.wikipedia .org/wiki/ Spokane_people> happens,
regardless of romantic or literary notions of nobleness or wantonness.
It is not the "ideas" of Native Americans
<http://en.wikipedia .org/wiki/ Native_Americans _in_the_United_ States>
that Alexie writes about, but the "lives" of Indians
<http://www.amazon. com/Indians- American- Heritage- Nathaniel- Brandon/dp/ 08\
28103011%3FSubscrip tionId%3D0G81C5D AZ03ZR9WH9X82% 26tag%3Dzemanta- 20%26li\
nkCode%3Dxm2% 26camp%3D2025% 26creative% 3D165953% 26creativeASIN% 3D08281030\
11> as they are. Here's an example of what I mean: "There is
something beautiful about an Indian boy with hair so black it collects
the sunlight. His braids grow hot to the touch and his skin shines with
reservation sweat" (146). This is real; this is beautiful; this is
also reservation realism.

http://graduworks. wordpress. com/tag/sherman- alexie/
<http://graduworks. wordpress. com/tag/sherman- alexie/>
I can appreciate what you're saying and the examples from Alexie
<http://en.wikipedia .org/wiki/ Sherman_Alexie> `s work that
you've included. Also, I resonate with your statement "…in
acknowledging an issue that plagues the culture, Alexie also makes an
insightful connection that highlights how Native Americans
<http://en.wikipedia .org/wiki/ Native_Americans _in_the_United_ States>
may feel somewhat trapped or lost, between worlds" (Vandenbosch) . In
some sense, Alexie's reservation realism attempts and describes the
spaces "in between" what is real now, what used to be real, and
what seems so unreal to the Spokane Indians
<http://en.wikipedia .org/wiki/ Spokane_Indians> as they interact with
the "dominant" white culture. It's almost like Alexie is
trying to describe what happens in the synapses between the dendrites in
the brain, the spaces where sparks of energy leap from here to there,
the movement across space that makes and completes thought and neural
connections. Those synaptic spaces between dendrons
<http://en.wikipedia .org/wiki/ Dendrite> seem empty and impossible to
describe — but in that "emptiness" is where essential
connections take place in the brain that allow us to function as beings
with minds, hearts, and consciousness. So, continuing with the analogy:
one dendrite could be white (culture) and the other could be red, with
the arc of energy between the two making the connection that creates the
space of "reservation realism" that allows the body of
Alexie's work to live, move, and have its being. (This comment is
spacey itself, but I hope you catch my drift.)

= = = = = = = = = = = =

Vandenbosch, Vicki. "Discussion 8.1: Philosophy and Reflection."
American Literature: Race and Ethnicity. Manchester, NH: Southern New
Hampshire U, 2012. Web. 10 Aug. 2012.

Posted in spbgraduworks
<http://graduworks. wordpress. com/category/ spbgraduworks/> | Tagged
Alexie <http://graduworks. wordpress. com/tag/alexie/> , Dendrite
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<http://graduworks. wordpress. com/tag/dendrons /> , discussion
<http://graduworks. wordpress. com/tag/discussi on/> , emptiness
<http://graduworks. wordpress. com/tag/emptines s/> , ethnic literature
<http://graduworks. wordpress. com/tag/ethnic- literature/> , Ethnicity
<http://graduworks. wordpress. com/tag/ethnicit y/> , language
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Neuron <http://graduworks. wordpress. com/tag/neuron/> , realism
<http://graduworks. wordpress. com/tag/realism/> , reality
<http://graduworks. wordpress. com/tag/reality/> , reservation realism
<http://graduworks. wordpress. com/tag/reservat ion-realism/> , Sherman
Alexie <http://graduworks. wordpress. com/tag/sherman- alexie/> , Spokane
<http://graduworks. wordpress. com/tag/spokane/> , Spokane Indians
<http://graduworks. wordpress. com/tag/spokane- indians/> , synapses
<http://graduworks. wordpress. com/tag/synapses /> , Writing
<http://graduworks. wordpress. com/tag/writing/> | Leave a reply
<http://graduworks. wordpress. com/2012/ 08/11/synaptic- reality/# respond>

I don't think my take on "what is" is as pessimistic or
fatalistic <http://en.wikipedia .org/wiki/ Fatalism> as what your idea
seems to include. I think Alexie
<http://en.wikipedia .org/wiki/ Sherman_Alexie> shows the good, bad,
ugly, and beautiful in his version of reservation realism — all of
which I would include in "what is." There is a "better"
and Alexie found that path for himself, personally and professionally.

I highlighted the line about "belief" and "what is" to
focus on things are as they are — good, bad, indifferent, changing,
unchanging — regardless of one's belief that they are this way
or that. That's what I thought Alexie was saying. Things are as they
are — and we believe as we believe — without those two
"realities" necessarily being the same thing. Whatever
"is" is, regardless of whether we believe that it "is"
or "isn't."

This may also be part of the reservation realism that Alexie is talking
and writing about. Whatever happens on the Spokane Indian Reservation
<http://en.wikipedia .org/wiki/ Spokane_people> happens, regardless of
romantic or literary notions of nobleness or wantonness. It is not the
"ideas" of Native Americans
<http://en.wikipedia .org/wiki/ Native_Americans _in_the_United_ States>
that Alexie writes about, but the "lives" of Indians
<http://www.amazon. com/Indians- American- Heritage- Nathaniel- Brandon/dp/ 08\
28103011%3FSubscrip tionId%3D0G81C5D AZ03ZR9WH9X82% 26tag%3Dzemanta- 20%26li\
nkCode%3Dxm2% 26camp%3D2025% 26creative% 3D165953% 26creativeASIN% 3D08281030\
11> as they are. Here's an example of what I mean: "There is
something beautiful about an Indian boy with hair so black it collects
the sunlight. His braids grow hot to the touch and his skin shines with
reservation sweat" (146). This is real; this is beautiful; this is
also reservation realism.

= = = = = = = = = = = =

Alexie, Sherman. The Lone Ranger and Tonto Fist Fight in Heaven
<http://en.wikipedia .org/wiki/ Heaven> . New York
<http://en.wikipedia .org/wiki/ New_York> : Grove Press
<http://www.groveatl antic.com/> , 2005. Print.

Posted in spbgraduworks
<http://graduworks. wordpress. com/category/ spbgraduworks/> | Tagged
awareness <http://graduworks. wordpress. com/tag/awarenes s/> , discussion
<http://graduworks. wordpress. com/tag/discussi on/> , ethnic literature
<http://graduworks. wordpress. com/tag/ethnic- literature/> , Grove Press
<http://graduworks. wordpress. com/tag/grove- press/> , indian
<http://graduworks. wordpress. com/tag/indian/> , language
<http://graduworks. wordpress. com/tag/language /> , literature
<http://graduworks. wordpress. com/tag/literatu re/> , Native American
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<http://graduworks. wordpress. com/tag/new- york/> , perspective
<http://graduworks. wordpress. com/tag/perspect ive/> , Philosophy
<http://graduworks. wordpress. com/tag/philosop hy/> , questions
<http://graduworks. wordpress. com/tag/question s/> , realism
<http://graduworks. wordpress. com/tag/realism/> , reality
<http://graduworks. wordpress. com/tag/reality/> , Sherman Alexie
<http://graduworks. wordpress. com/tag/sherman- alexie/> , Spokane people
<http://graduworks. wordpress. com/tag/spokane- people/> | Leave a reply
<http://graduworks. wordpress. com/2012/ 08/11/what- is-is/#respond>
One of my favorite lines from The Lone Ranger and Tonto Fistfight in
Heaven: "Don't need to believe anything. It just is." Ha!
<http://en.wikipedia .org/wiki/ Ha%21_%28TV_ channel%29> Hadn't
thought of it till this moment, but perhaps this is the definition of
"reservation <http://en.wikipedia .org/wiki/ Indian_reservati on>
realism" that Alexie <http://en.wikipedia .org/wiki/ Sherman_Alexie>
offers us as his readers. We don't need to believe anything in
particular one way or another about what he presents in his novel,
because whatever is real, unreal, imagined, or exaggerated "just
is." Everything just is whatever it is. Maybe that's the realism
Alexie means. He calls it "reservation realism" because he lived
on and writes about the reservation he knew and grew up on. When I write
my stories, I could call them "River Street Realism," then
challenge readers and critics to define or figure out their own
definitions for that "realism" too. It's a good ploy and
invitation to reflection and engagement. Every storyteller has his or
her hook. I think Alexie was/is ingenious in using the term, then
inviting his readers to figure out what he means.

Posted in spbgraduworks
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Alexie <http://graduworks. wordpress. com/tag/alexie/> , Arts
<http://graduworks. wordpress. com/tag/arts/> , discussion
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<http://graduworks. wordpress. com/tag/ethnic- literature/> , Fiction
<http://graduworks. wordpress. com/tag/fiction/> , Indian reservation
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<http://graduworks. wordpress. com/tag/sherman- alexie/> , Spokane Indian
<http://graduworks. wordpress. com/tag/spokane- indian/> | Leave a reply
<http://graduworks. wordpress. com/2012/ 08/11/it- just-is/# respond>

Sherman Alexie <http://en.wikipedia .org/wiki/ Sherman_Alexie> `s work
would be great fodder for philosophers, too; they could try to sort out
what's real <http://en.wikipedia .org/wiki/ Real_number> and
what's not, what he experienced in his own inner and/or outer
realities, etcetera. But since this is literature, at least we can look
at his words and work as food for thought and reflection about
what's real, remembered, reported, imagined, re-imagined —
written and rewritten. Seems like it's all in there: there is a
mixture of so many different elements in Alexie's stories.

Another aspect of believing what's written about "reservation
realism" is that some Native American
<http://en.wikipedia .org/wiki/ Race_and_ ethnicity_ in_the_United_ States_Ce\
nsus> experiences also can be quite mystical and fantastical, but
nonetheless real. If, for instance, Alexie had gone on a vision quest as
a young man, received his vision(ary experience), and then written about
this encounter and out-of-body experience
<http://en.wikipedia .org/wiki/ Out-of-body_ experience> with his personal
spirit guides or Great Spirit
<http://en.wikipedia .org/wiki/ Great_Spirit> representatives, then some
would discount that story as unreal, when it was indeed quite real.
Relating and/or translating realities from culture to culture, realm to
realm, mind to heart, doesn't always work out the way we hope it
might.

There are so many wrinkles in time/space/reality, how do we ever know
what is "real" — and what is not? And, who are we to judge
one way or t'other? Why not just enjoy the stories? At some point, I
still continue to hope, the classifying/ categorizing mind will have to
take a rest, simply allowing us to read and feel literary works
<http://en.wikipedia .org/wiki/ Literature> for what they offer, encode,
and illuminate for each of us — in our own unique ways.

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<http://graduworks. wordpress. com/2012/ 08/11/philosophi cal-fodder/ #respon\
d>

In an interview, Alexie said he quit drinking after a blackout one night
when he realized he was driving drunk
<http://en.wikipedia .org/wiki/ Driving_under_ the_influence> , got out of
his car, and walked home. It wasn't until the next morning when a
policeman showed up on his doorstep to tell Alexie his car had been
stolen and found with the engine running — in the middle of a road
somewhere. That was Alexie's "bottom" and the beginning of
his sobriety <http://en.wikipedia .org/wiki/ Sobriety> . He also mentions
that he and his wife are proud and mindful of the fact that neither of
their children have ever seen "one sip" of alcohol pass the lips
of an Indian <http://en.wikipedia .org/wiki/ India> in their presence;
this he holds as important in breaking the chain of alcoholism in his
family, as well as attempting to reverse or undo the stereotype of
Indian alcoholics <http://en.wikipedia .org/wiki/ Alcoholism> . This might
be an instance of the pendulum of sobriety swinging too far in the
opposite direction, but it is a conscious choice Alexie and his wife
have made on behalf of their sons. And, since I don't know their
family personally, I have no real way of knowing.

= = = = = = = = = =

Cerna, Enrique <http://www.enriquei glesias.com/> . "Sherman Alexie
<http://en.wikipedia .org/wiki/ Sherman_Alexie> : Conversations at KCTS
<http://en.wikipedia .org/wiki/ KCTS-TV> 9." YouTube
<http://en.wikipedia .org/wiki/ YouTube> . 11 Jul. 2008. Web. 8 Aug. 2012.
<http://www.youtube. com/watch? v=Io9vRHYMiFM& feature=related>.

Posted in spbgraduworks
<http://graduworks. wordpress. com/category/ spbgraduworks/> | Tagged
Ethnicity <http://graduworks. wordpress. com/tag/ethnicit y/> , ethnic
literature <http://graduworks. wordpress. com/tag/ethnic- literature/> ,
discussion <http://graduworks. wordpress. com/tag/discussi on/> , Family
<http://graduworks. wordpress. com/tag/family/> , Sherman Alexie
<http://graduworks. wordpress. com/tag/sherman- alexie/> , Driving under
the influence
<http://graduworks. wordpress. com/tag/driving- under-the- influence/> ,
Sobriety <http://graduworks. wordpress. com/tag/sobriety /> , YouTube
<http://graduworks. wordpress. com/tag/youtube/> , Alexie
<http://graduworks. wordpress. com/tag/alexie/> , Alcoholism
<http://graduworks. wordpress. com/tag/alcoholi sm/> , Health
<http://graduworks. wordpress. com/tag/health/> , Alcohol
<http://graduworks. wordpress. com/tag/alcohol/> , recovery
<http://graduworks. wordpress. com/tag/recovery /> , conscious choice
<http://graduworks. wordpress. com/tag/consciou s-choice/> | Leave a reply
<http://graduworks. wordpress. com/2012/ 08/11/pendulum- swings/#respond>
As a scholar and a poet, I like to look at definitions and see how they
can help inform the question or topic at hand. So, for this week's
question about Sherman Alexie
<http://en.wikipedia .org/wiki/ Sherman_Alexie> 's "reservation
<http://en.wikipedia .org/wiki/ Indian_reservati on> realism
<http://en.wikipedia .org/wiki/ Realism_% 28arts%29> " I include here
two dictionary definitions. Combining elements of both definitions
together gives a sense of what "reservation realism" may
include:

Reservation: 1. The act of reserving; a keeping back or withholding; 2.
Something that is kept back or withheld; 3. A limiting qualification,
condition, or exception; 4. A tract of land set apart by the federal
government for a special purpose, especially one for the use of a Native
American people
<http://en.wikipedia .org/wiki/ Native_Americans _in_the_United_ States> .

Realism: 1. An inclination toward literal truth and pragmatism; 2. The
representation in art or literature of objects, actions, or social
conditions as they actually are, without idealization or presentation in
abstract form; 3. The modern philosophical doctrine, opposed to
idealism, that physical objects exist independently of their being
perceived. (American Heritage Dictionary)

All of these denotations seem to help inform the connotations of
"reservation realism" as Sherman Alexie presents it in The Lone
Ranger and Tonto Fistfight in Heaven
<http://www.amazon. com/Lone- Ranger-Tonto- Fistfight- Heaven/dp/ 0060976241% \
3FSubscriptionId% 3D0G81C5DAZ03ZR9 WH9X82%26tag% 3Dzemanta- 20%26linkCode% 3D\
xm2%26camp%3D2025% 26creative% 3D165953% 26creativeASIN% 3D0060976241> .
Alexie tells it like it is – or at least, as it seemed to him –
growing up as a Spokane Indian
<http://en.wikipedia .org/wiki/ Spokane_people> . "Most of all, [he]
had to find out what it meant to be an Indian, and there ain't no
self-help manuals for that last one" (211).

Alexie writes of love, beauty, hunger, spirit, alcoholism, education,
storytelling, myth, poverty, puberty, imagination, reality. One of the
characters in the novel "closed his eyes and this story came to him:
`We are all given one thing by which our lives are measured, one
determination. Mine are the stories which can change or not change the
world. It doesn't matter which as long as I continue to tell the
stories" (73).

There are "Little warriors looking for honor in some
twentieth-century vandalism" (44); "There's a definite
history of reservation heroes who never finish high school, who never
finish basketball seasons. Hell, there's been one or two guys who
played just a few minutes of one game, just enough to show what they
could have become" (47); and "There is a girl on top of the
world. She is telling us her story. That is the story by which we
measure the beginning of all of our stories. […] She is why we hold
each other tight; she is why our fear refuses naming. She is the
fancydancer; she is forgiveness" (197-198).

Some lines I find quite telling and full of "reservation
realism" are the following: "At the very least, he [Samuel]
could tell funny stories that would make each day less painful"
(134); "I don't know for sure how old [I was]; I was
Indian;" "Often the stories contain people who never existed
before our collective imaginations created them" (193).; and
"Still, my brother and I cannot deny the truth of our story. We were
there. Maybe hunger informs our lives" (193).

It's safe to say the reality of growing up and living as a Spokane
Indian informs Alexie Sherman's writing; and maybe it's also
safe to say that his imagination, memories, and realities mix together
to write and create a new kind of "reservation realism" that is
part truth, myth, memory, storytelling, and fiction. Then again, maybe
"That's as close to truth as any of us can get" (187). I
don't know; I was not there.

= = = = = = = =

Alexie, Sherman. The Lone Ranger and Tonto Fistfight in Heaven. New York
<http://en.wikipedia .org/wiki/ New_York> : Grove P, 2005. Print.

"realism." American Heritage Dictionary of the English Language
<http://en.wikipedia .org/wiki/ The_American_ Heritage_ Dictionary_ of_the_En\
glish_Language> . 4th ed. Boston <http://en.wikipedia .org/wiki/ Boston> :
Houghton Mifflin
<http://en.wikipedia .org/wiki/ Houghton_ Mifflin_Harcourt> . 2003. 8 Aug.
2012. < http://www.thefreed ictionary. com/realism
<http://www.thefreed ictionary. com/reservation> >.

"reservation. " American Heritage Dictionary of the English
Language. 4th ed. Boston: Houghton Mifflin. 2003. 8 Aug. 2012. <
http://www.thefreed ictionary. com/reservation>.

Posted in spbgraduworks
<http://graduworks. wordpress. com/category/ spbgraduworks/> | Tagged
Boston <http://graduworks. wordpress. com/tag/boston/> , English Language
<http://graduworks. wordpress. com/tag/english- language/> , ethnic
literature <http://graduworks. wordpress. com/tag/ethnic- literature/> ,
Ethnicity <http://graduworks. wordpress. com/tag/ethnicit y/> , Houghton
Mifflin Harcourt
<http://graduworks. wordpress. com/tag/houghton -mifflin- harcourt/> ,
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<http://graduworks. wordpress. com/tag/spokane/> , Spokane people
<http://graduworks. wordpress. com/tag/spokane- people/> , survival
<http://graduworks. wordpress. com/tag/survival /> , The American Heritage
Dictionary of the English Language
<http://graduworks. wordpress. com/tag/the- american- heritage- dictionary- of\
-the-english- language/> , The Lone Ranger and Tonto Fistfight in Heaven
<http://graduworks. wordpress. com/tag/the- lone-ranger- and-tonto- fistfight\
-in-heaven/> | Leave a reply
<http://graduworks. wordpress. com/2012/ 08/11/reservatio n-realism/ #respond\
>

Sun Aug 12, 2012 10:53 am (PDT) . Posted by:

"fslafountaine" fslafountaine


Simon J. Ortiz (born on May 27, 1941) is a Native American
<http://en.wikipedia .org/wiki/ Native_Americans _in_the_United_ States>
writer of the Acoma Pueblo <http://en.wikipedia .org/wiki/ Acoma_Pueblo>
tribe, and one of the key figures in the second wave of what has been
called the Native American Renaissance
<http://en.wikipedia .org/wiki/ Native_American_ Renaissance> . He is one
of the most respected and widely read Native American poets.

http://english. clas.asu. edu/node/ 2206
<http://english. clas.asu. edu/node/ 2206>
Qinghai Lake International Poetry Festival with Simon Ortiz Date &
Time: Wednesday-Wednesday , Aug. 8-15 Location: Qinghai Lake (west
of Xining) Qinghai, China Campus: Off campus
ASU English Regents' Professor Simon Ortiz participates in this annual
poetry festival held in mainland China.

More information: Simon.Ortiz@ asu.edu <mailto:Simon.Ortiz@ asu.edu>

Please note--this announcement is provided as a courtesy; the event is
not sponsored by ASU English.

Sun Aug 12, 2012 1:45 pm (PDT) . Posted by:

"fslafountaine" fslafountaine


Harvest Moon is a Quinault Ambassador, historian, basket weaver and
storyteller. Her combined talents and many skills help her create
educational lectures for people of all ages. In her presentations she
describes in depth programs of the Coastal Salish Natives. Harvest Moon
brings in hands on artifacts, which deliver a clearer perspective of how
things were done. She will speak of the abundance of life amongst the
Northwest Coast Tribes, whose rich culture has been handed down from
generation to generation. Discover the unique heritage that they hold
close to their hearts.

http://wisdomofthee lders.org/ 2010/02/15/ turtle-island- storyteller- harves\
t-moon/
<http://wisdomofthee lders.org/ 2010/02/15/ turtle-island- storyteller- harve\
st-moon/>
Turtle Island Storyteller Harvest Moon
Kla How Yah
[http://wisdomofthee lders.org/ wp-content/ uploads/2011/ 09/moon1_ tn1.jpg]
Harvest Moon

Kla how yah.

Kla how yah means hello. Like Aloha, Kla how yah also means goodbye.

My name is Harvest Moon. I'm a Quinalut native, storyteller and
basket weaver. My name, Harvest Moon, was given to me by my great
grandfather.

Like most babies I decided to come into this world during the middle of
the night and it happened to be a night when there was a full moon. So
my great grandfather realizes my name would be With the Moon. He then
also noticed that my tribe, which is the Quinault Tribe, had just
finished harvesting a large amount of salmon from the Quinault River and
it was then that he realized that my name would be harvest moon.

I went on a vision quest when I was in my teens to find out the meaning
of my name, which is a light shining forth in the midst of darkness. It
was then that the storyteller started to emerge. Storytelling has always
been a part of folk life regardless of nation race or creed in fact
stories and legends have served as the history books of mankind for
thousands of years.

It was not different in the tribal cultures of the Pacific Northwest.
Following long held traditions tribal legends and stories are passed
down from generation to generation and placed in the hands of the
storytellers. To be carried as gentle as a newborn and nurtured into
full-blown lives.

The storyteller must learn to use her mind and tongue. A tongue that is
as sharp as the eagle's talons, as a tool that touches people's
minds young and old, words that have the power and convictions as the
chief, shaman, elder or even the Great Spirit. The storyteller must be
focused 360 degrees just like a circle, a circle of great importance in
native cultures. Not so much speaking as you might think but more of
listening. Listening to stories that people tell provide storytellers
with the foundation for future tales that in turn are passed on as
history and they become legends in themselves. History often repeating
itself gives the listener knowledge to make it right the first or as
many times as it takes with every telling of the story even after
hundreds of times both the teller and the listeners gain
<http://wisdomofthee lders.org/ 2010/02/15/ turtle-island- storyteller- harve\
st-moon/#> something new.

Change is fluid; like the change in the creek bed over time, the color
of leaves on the trees or the shapes of the moon. Our stories must do
the same to be meaningful to all people. The many gifts
<http://wisdomofthee lders.org/ 2010/02/15/ turtle-island- storyteller- harve\
st-moon/#> a storyteller carries such as the story that is so well
woven with words that people cannot stop from absorbing a vivid picture
to each individual mind. To feed off by watching the listeners as they
travel through a mirage of feelings and thought as a story is shaped and
molded right before the listener ears. Then the myths and the legends
will provoke an in-depth look into one's sole. So taken aback that
their travel through life they come upon a spark of light that brings
words of the wisdom of the storytellers.

Storytelling was primary for entertainment during the long winter nights
of the long house, but also preservation of history of tribal family and
legacy of famous feats that people accomplished. It's been said that
many of legends coincide with the settlers great book of wisdom they
called the Bible.

Learning the power of oneself comes if you hold a high reverence towards
the plants and the animals and last and most important are morals;
morals that will teach a sturdy foundation for a strong spirit, soul and
heart. All stories have a specific time, thesis or age of one lifetime.
Like a medicine woman the storyteller carefully measures each word. The
mighty raven has the power to change herself into anything. With the use
of good acting, tones and gestures, adding even some magic transforms a
promising performance of multiple talents out of just one person.

When I learned that storytelling was in the program a hesitation came
upon me. This day and age with movies, special effects and video games
what generation would have any interest in the art of storytelling, but
to my surprise as years gone by I started polishing the short legends.
It takes me aback at how many people come up afterwards wondering if
that story is true. A slow process that takes a whole lifetime to strive
to be the best storyteller on this mother earth. It's a real
privilege to share among thousands of people young and old the
importance and the knowledge of the Pacific Northwest storytellers.

Kla how yah,

Harvest Moon

[Show as slideshow]
<http://wisdomofthee lders.org/ 2010/02/15/ turtle-island- storyteller- harve\
st-moon/?show= slide> [moon1]
<http://wisdomofthee lders.org/ wp-content/ gallery/tis- harvest_moon/ moon1.\
jpg> [moon2]
<http://wisdomofthee lders.org/ wp-content/ gallery/tis- harvest_moon/ moon2.\
jpg> [moon-3]
<http://wisdomofthee lders.org/ wp-content/ gallery/tis- harvest_moon/ moon-3\
.jpg>
Harvest Moon is a Quinault Ambassador, historian, basket weaver and
storyteller. Her combined talents and many skills help her create
educational lectures for people of all ages.

In her presentations she describes in depth programs of the Coastal
Salish Natives. Harvest Moon brings in hands on artifacts, which deliver
a clearer perspective of how things were done. She will speak of the
abundance of life amongst the Northwest Coast Tribes, whose rich culture
has been handed down from generation to generation. Discover the unique
heritage that they hold close to their hearts.

Native basket weavers, once close to extinction in most tribes, are now
experiencing a rebirth of their traditions and skills. Harvest Moon
delves into the history of Native American basket weaving, explaining
the rituals of gathering materials and the place of skilled basket
weavers within traditional society. She sees each basket as an
expressive vehicle of the weaver, embodying her traditions and spiritual
aspirations. Her talk is enhancing by examples of traditional baskets.
Celebrating over 25 years of weaving baskets allowing her to be known as
a Master Basket Weaver; teaching and displaying her work at festivals,
museum gift shops and Art in Public Places and drumming and singing
songs of the basket weavers of the Quinault Tribe.

LECTURES INCLUDE:
Occupations of the Long House
Harvest Moon will describe an in-depth look of the occupations of the
long house. Discover the world of the carver and the rituals of the
whale hunters. The class structure beginning from chiefs down through
the slaves. Share the secrets of why the expert basket weaver would
marry the most respected man of the tribe, in most cases this would be
the chief son. Even careers that many people had no idea existed, for
example the weatherman predicting the weather. How tree fallers conquer
Cedars 14 feet in diameter. This program is suitable kindergarten grade
up. Having the finishing touch of a legend that will fascinate and
intrigue people young and old, then translating the hidden meaning of
the legend.
Mother Earth, Games and Legends
This program will attract a new audience whose interest is in the high
concern for the natural environment. Focusing on the richness of the
indigenous uses of plants. Plants that people find in their own back
yard. Various tribes in the Pacific Northwest area have a diversity of
characteristics. The use of plants in ways, which more than 150 species
serves as food, medicinal, uses, charms as well as clothing and other
objects. The many hours that can't be counted where Harvest Moon
spent in the woods as a child, bringing the mysteries of the plants to
life.

Connecting with our natural environment based on the spirit of sharing,
caring and communicating brings us to games, games in the social and
spiritual life of the tribe. The Bone Game, Dice and Boulder Carry
Contest.

The legend will accent the program as if it's the end of the day in
the Long House. A legend that will influence one's character of
young and old. The story is told quickly from a full heart, drawn from a
store of thoughts and lore gatherings through half a lifetime of
intimate contact with Mother Nature. A legend, that when it's told
absorbs into Body and Soul. Harvest Moons belief is in the spirit of
nature's fantasy of the animal people and the concept of right and
wrong.

Harvest Moon has been storytelling over half her lifetime. Stories that
will make you laugh, cry and will move you. Why it rains so much in the
Pacific Northwest, Why Heron is always standing in water. Why the
settlers were so taken aback from the help of a tribe to this day they
placed signs along the road that say Watch for Rolling Rocks The last
story will be a story Harvest Moon wrote a couple of years called The
Double Vision.

Harvest Moon has served two terms for "The Washington Commission for
the Humanities". Grants from the Seattle Arts Commission, Bainbridge
Island Arts and Humanities and Heritage Arts Council for "Artist in
Residency" through out Washington Schools. Her interest in History
and her vast amount of research gives her the title as a professional
speaker and artist.

Harvest Moon means "A light shining forth in the midst of
darkness". She speaks from her heart and spirit, leaving people
looking at a different perspective of the Northwest Coast Native
Americans. Receiving the "Peace and Friendship Award", from the
Washington State Historical Society in recognition of significant
contributions to the understanding of N.W. Indian Heritage.

Past Presentations: Microsoft Corporation, Hewlett Packard, State Farm,
J.C. Penney, Stanford University Professors alumni. Along with
Universities, Colleges, Schools, Libraries and Historical Societies.

Harvest Moon
Harvest Moon Studio
2450 20th Ave. NW
Olympia, WA 98502 360-866-2809
cedartree025@ aol.com <mailto:cedartree025@ aol.com>
www.weavewalker. com <http://www.weavewal ker.com/>

<http://www.addtoany .com/share_ save#url= http%3A%2F% 2Fwisdomoftheeld ers.o\
rg%2F2010%2F02% 2F15%2Fturtle- island-storytell er-harvest- moon%2F&title= Tu\
rtle%20Island% 20Storyteller% 20Harvest% 20Moon&descripti on=Kla%20How% 20Yah\
%20%20%20%20% 20%20%20% 20%3Cp%20class% 3Daudioplayer_ container% 3E%3Cspan% 2\
0style%3Ddisplay% 3Ablock%3Bpaddin g%3A5px%3Bborder %3A1px%20solid% 20%23ddd\
ddd%3Bbackground% 3A%23f8f8f8% 20id%3Daudioplay er_1%3EAudio% 20...>
Tags: Harvest Moon <http://wisdomofthee lders.org/ tag/harvest- moon/> ,
Turtle Island Storytellers <http://wisdomofthee lders.org/ tag/tis/> ,
Turtle Island Storytellers Network
<http://wisdomofthee lders.org/ tag/turtle- island-storytell ers-network/> ,
Washington <http://wisdomofthee lders.org/ tag/washington/>

Sun Aug 12, 2012 1:55 pm (PDT) . Posted by:

"fslafountaine" fslafountaine


Robert Arthur Alexie is a Canadian
<http://en.wikipedia .org/wiki/ Canadian> First Nations
<http://en.wikipedia .org/wiki/ First_Nations> novelist
<http://en.wikipedia .org/wiki/ Novelist> . Alexie was born in Fort
McPherson <http://en.wikipedia .org/wiki/ Fort_McPherson> , Northwest
Territories <http://en.wikipedia .org/wiki/ Northwest_ Territories> and
now lives in Inuvik <http://en.wikipedia .org/wiki/ Inuvik> . He served as
Tribal chief <http://en.wikipedia .org/wiki/ Tribal_chief> of the Tetlit
Gwich'in
<http://en.wikipedia .org/w/index. php?title= Tetlit_Gwich% 27in&action= edit\
&redlink=1> of Fort McPherson and also served as the vice president of
the Gwich'in Tribal Council
<http://en.wikipedia .org/wiki/ Tribal_Council> for two terms, helping
achieve a land claims <http://en.wikipedia .org/wiki/ Land_claims>
agreement. [1]
<http://www.theytus. com/Contributors /Robert-Arthur- Alexie>

http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie>
Robert Arthur Alexie From Wikipedia, the free encyclopedia Jump to:
navigation <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#mw- head> ,
search <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#p- search>
[http://upload. wikimedia. org/wikipedia/ en/f/f4/Ambox_ content.png] The
topic of this article may not meet Wikipedia's general notability
guideline <http://en.wikipedia .org/wiki/ Wikipedia: Notability> . Please
help to establish notability by adding reliable, secondary sources
<http://en.wikipedia .org/wiki/ Wikipedia: Identifying_ reliable_ sources>
about the topic. If notability cannot be established, the article is
likely to be merged <http://en.wikipedia .org/wiki/ Wikipedia: Merge> ,
redirected <http://en.wikipedia .org/wiki/ Wikipedia: Redirect> , or
deleted <http://en.wikipedia .org/wiki/ Wikipedia: Deletion_ policy> . (May
2010)
Robert Arthur Alexie is a Canadian
<http://en.wikipedia .org/wiki/ Canadian> First Nations
<http://en.wikipedia .org/wiki/ First_Nations> novelist
<http://en.wikipedia .org/wiki/ Novelist> . Alexie was born in Fort
McPherson <http://en.wikipedia .org/wiki/ Fort_McPherson> , Northwest
Territories <http://en.wikipedia .org/wiki/ Northwest_ Territories> and
now lives in Inuvik <http://en.wikipedia .org/wiki/ Inuvik> . He served as
Tribal chief <http://en.wikipedia .org/wiki/ Tribal_chief> of the Tetlit
Gwich'in
<http://en.wikipedia .org/w/index. php?title= Tetlit_Gwich% 27in&action= edit\
&redlink=1> of Fort McPherson and also served as the vice president of
the Gwich'in Tribal Council
<http://en.wikipedia .org/wiki/ Tribal_Council> for two terms, helping
achieve a land claims <http://en.wikipedia .org/wiki/ Land_claims>
agreement. [1]
<http://www.theytus. com/Contributors /Robert-Arthur- Alexie>

CBC News Posted: Jun 25, 2012 4:12 PM CT Last Updated: Jun 25, 2012 5:11
PM CT Gwich'in Tribal Council elects new president Robert Alexie Jr.
beat incumbent Richard Nerysoo for the top job
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#> "I am taking the
communities and the DGOs [designated Gwich'in organization] back into
the decision-making process," said Alexie Jr. DGOs are local Gwich'in
organizations in communities throughout the Mackenzie Delta region of
the N.W.T. Alexie Jr., who is a former chief of the Tetlit Gwich'in
Council in Fort McPherson, said he plans to reach out to these smaller
organizations in communities outside Inuvik, N.W.T.

Contents
* 1 Novels <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#Novels>
* 1.1 Porcupines and China Dolls
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#Porcupine s_and_China_ \
Dolls>
* 1.2 The Pale Indian
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#The_ Pale_Indian>

* 2 Bibliography
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#Bibliogra phy>
* 3 References
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#Reference s>
Novels Porcupines and China Dolls
His first novel, Porcupines and China Dolls (published in 2002) examines
the lives of students forced into the Canadian Indian residential school
system
<http://en.wikipedia .org/wiki/ Canadian_ Indian_residenti al_school_ system>
[2] <http://www.richardv ancamp.org/ writing/Porcupin es.html> and the
ensuing intergenerational or Historical trauma
<http://en.wikipedia .org/wiki/ Historical_ trauma> for them and their
families..

Thomas King <http://en.wikipedia .org/wiki/ Thomas_King_ %28novelist% 29>
explains the novel's title in The Truth About Stories: A Native
Narrative: "the girls had been scrubbed and powdered to look like china
dolls and the boys had been scrubbed and sheared to look like
porcupines"[ 1]
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ note-0> One of
the lines from which the title draws its name comes from Alexie writing,
"No one heard the little china doll that night, but if she were given a
voice, it would've sounded like a million porcupines screaming in the
dark."[2]
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ note-1>

Author of The Lesser Blessed, Richard Van Camp's review of Porcupines
and China Dolls suggests, "[t]his book will initiate more healing than
any of us will ever know. It's hard but good medicine."[3]
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ note-2>

King also indicates that Alexie—alongside Eden Robinson
<http://en.wikipedia .org/wiki/ Eden_Robinson> , Harry Robinson and Ruby
Slipperjack <http://en.wikipedia .org/wiki/ Ruby_Slipperjack> —
creates "fictions... primarily for a Native audience, making a conscious
decision not so much to ignore non-Native readers as to write for the
very people they write about",[4]
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ note-3>
suggesting that the text does not provide enough of a debriefing for a
non-Native audience to understand its weight historically.
The Pale Indian
Alexie's sophomore novel <http://en.wikipedia .org/wiki/ Novel> , The Pale
Indian (published in 2005), offers
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#> perhaps an even
less clear historical debriefing than its predecessor, confirming King's
suspicions about intended audience. The Pale Indian takes place in the
1980s and surround's a young man's return to his northern community
after being raised in Calgary <http://en.wikipedia .org/wiki/ Calgary> by
an adoptive <http://en.wikipedia .org/wiki/ Adoptive> white family. The
novel is both a love story and a tragedy. The Pale Indian is full of
energetic sex and humour[5]
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ note-4> that
provide respite from some of the more serious issues that the novel
confronts.

The Pale Indian has been referred to as "a novel of secrets, lies, and
madness written with power and eloquence".[ 6]
<http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ note-5>
Bibliography
• Porcupines and China Dolls (2002), ISBN 978-1-894778- 72-5
<http://en.wikipedia .org/wiki/ Special:BookSour ces/978189477872 5>

• The Pale Indian (2005), ISBN 978-0-14-301553- 6
<http://en.wikipedia .org/wiki/ Special:BookSour ces/978014301553 6>
References
1. ^ <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ ref-0>
King, Thomas, The Truth About Stories: A Native Narrative, (Toronto,
House of Anansi, 2003), 116.
2. ^ <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ ref-1>
Alexie, Robert, Porcupines and China Dolls (Toronto, Stoddart, 2002), 5.
3. ^ <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ ref-2>
http://www.richardv ancamp.org/ writing/Porcupin es.html
<http://www.richardv ancamp.org/ writing/Porcupin es.html>
4. ^ <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ ref-3>
King, Thomas. The Truth About Stories: A Native Narrative, (Toronto,
House of Anansi, 2003), 115-116.
5. ^ <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ ref-4>
"Authentic Indian Voices Speak With Pain, Honesty." Winnipeg Free Press
(MB) 6 March 2005: b8. Web. 7 May 2010.
6. ^ <http://en.wikipedia .org/wiki/ Robert_Arthur_ Alexie#cite_ ref-5>
http://www.amazon. ca/Pale-Indian- Robert-Alexie/ dp/0143015532
<http://www.amazon. ca/Pale-Indian- Robert-Alexie/ dp/0143015532>

Sun Aug 12, 2012 2:07 pm (PDT) . Posted by:

"fslafountaine" fslafountaine


Marilou Awiakta (born January 24, 1936, Knoxville
<http://en.wikipedia .org/wiki/ Knoxville, _Tennessee> , Tennessee
<http://en.wikipedia .org/wiki/ Tennessee> ) is an Eastern Band Cherokee
<http://en.wikipedia .org/wiki/ Eastern_Band_ Cherokee> author.[1]
<http://en.wikipedia .org/wiki/ Marilou_Awiakta# cite_note- 0> She is
renowned for writing several books that blend stories, essays and
poetry. She graduated from the University of Tennessee
<http://en.wikipedia .org/wiki/ University_ of_Tennessee> in 1958
receiving a B.A. magna cum laude, in both English
<http://en.wikipedia .org/wiki/ English_language> and French
<http://en.wikipedia .org/wiki/ French_language> .[2]
<http://en.wikipedia .org/wiki/ Marilou_Awiakta# cite_note- 1> She worked
as a civilian liaison officer and translator for the U.S. Air Force
<http://en.wikipedia .org/wiki/ United_States_ Air_Force_ in_France> at
Laon-Couvron Air Base
<http://en.wikipedia .org/wiki/ Laon-Couvron_ Air_Base> , France
<http://en.wikipedia .org/wiki/ France> from 1964-1967.

http://appvoices. org/2011/ 02/04/magnificen t-cherokee/
<http://appvoices. org/2011/ 02/04/magnificen t-cherokee/>
[The Appalachian Voice] <http://appvoices. org/thevoice>

2011 - Issue 1 (Feb/March)
<http://appvoices. org/2011/ 02/04/magnificen t-cherokee/ #> Magnificent
Cherokee Marilou Awiakta Writing Culture, Gender…Atoms
By Jared Schultz
[http://appvoices. org/images/ uploads/2011/ 02/Awiakta1- 225x300.jpg]
<http://appvoices. org/images/ uploads/2011/ 02/Awiakta1. jpg>
As a Cherokee poet, writer and speaker, Marilou Awiakta (right) is a
leading literary figure in the Appalachian region.

"I am a Cherokee-Appalachia n woman who grew up with the atom,"
writer Marilou Awiakta stated as we discussed her work and mission as a
poet, storyteller and essayist.

The seventh generation of her family, Awiakta grew up in Oak Ridge,
Tenn., a federal center for nuclear research. Over the course of her
career as a writer, she has blended these seemingly disparate influences
in her writing on environmental and social issues in such books as
Abiding Appalachia: Where Mountain and Atom Meet and Selu: Seeking the
Corn-Mother' s Wisdom.

"From nature and my relatives, I learned that everything in the
universe is connected like a web. Each strand affects the other. My work
is to make those connections visible," she explained.

Our conversation flowed among discussions of modern gender roles, strip
mining, mountain living and scientific evidence of nature's laws and
vibrations. Awiakta never once faltered in bringing these subjects
together as one fluid thought. Her book Selu, first published in 1993,
is structured the same way. She transitions between poems, traditional
stories and journalistic pieces with the intent of creating the literary
equivalent of a woven basket. Awiakta blends together ideas just as she
blends literary techniques, seamlessly and with purpose.

"When I told my mother I wanted to be a poet, she said
`that's good, but what will you do for the people?' All of
my work has been in that mountain tradition—to take the material at
hand and make something useful and comely for the community
<http://appvoices. org/2011/ 02/04/magnificen t-cherokee/ #> ," Awiakta
said. "I wanted to create art for life's sake as opposed to art
for art's sake."

Dr. Theresa L. Burriss, Director of the Appalachian Regional Studies
<http://appvoices. org/2011/ 02/04/magnificen t-cherokee/ #> Center at
Radford University, said of Awiakta's legacy, "Awiakta provides
such an important voice and perspective to Appalachian literature, as
well as to the region's social and environmental dialogue. Every
time I talk with her, Awiakta speaks from a deep, heartfelt space inside
her that beckons her ancestors and seeks to honor their memory, their
legacy and their traditions."

The feminism Awiakta supports is one that exists in balance with family
and gender, so that female voices are equally influential in policy
development. She refers to Cherokee beliefs about the collective
potential of family and gender that existed before the arrival of
Europeans, who tried to destroy that system.

"Woman had a respected place in governing society. It was an
egalitarian idea that a balance of genders is best in any aspect of
society," said Awiakta. Today many nations have restored these
traditional systems.

At 75, Awiakta continues to be active as a writer and speaker.
Recognizing her reputation as a progressive thinker and her body of
literary work, the Federal Deposit Insurance
<http://appvoices. org/2011/ 02/04/magnificen t-cherokee/ #> Corporation
(FDIC) in Washington D.C. invited her this past November to speak at the
organization' s Diversity Education Series program. Awiakta's
topic was "Balancing the Virtual and Real Worlds." Summarizing
her lecture, Awiakta told me, "Scientific evidence indicates that
the overuse of electronics is causing a difference in human brain
frequencies, creating a digital brain that only works in a binary way,
not a holistic way."

Awiakta hopes to use her poetic sensibilities and cultural foundations
not only to raise awareness of such modern problems, but ultimately to
encourage new generations to balance the virtual and real worlds. "I
look forward to seeing how new generations will redefine the
environment, gender roles, family and so on. The young people I have met
in my travels inspire me to believe that they will do this well."

Sun Aug 12, 2012 2:21 pm (PDT) . Posted by:

"fslafountaine" fslafountaine

Robby McMurtry is of Irish, Cajun and Comanche descent. McMurtry's
last published work was the graphic novel The Road to Medicine Lodge:
Jesse Chisholm in the Indian Nation, covered by Indian Country Today
Media Network
<http://indiancountr ytodaymedianetwo rk.com/2012/ 07/15/picture- perfect-th\
e-graphic-novel- as-vehicle- for-nonfiction- 69141> .
http://indiancountr ytodaymedianetwo rk.com/2012/ 08/12/native- artist-robby\
-mcmurtry-fatally- shot-by-deputy- 128547
<http://indiancountr ytodaymedianetwo rk.com/2012/ 08/12/native- artist-robb\
y-mcmurtry-fatally- shot-by-deputy- 128547>
Native Artist Robby McMurtry Fatally Shot by Deputy By Wilhelm Murg
August 12, 2012 RSS
<http://indiancountr ytodaymedianetwo rk.com/rssfeeds>
* Read More:
* Books <http://indiancountr ytodaymedianetwo rk.com/tag/ books-2>
* Comanche <http://indiancountr ytodaymedianetwo rk.com/tag/ comanche>
* Fatal Shooting
<http://indiancountr ytodaymedianetwo rk.com/tag/ fatal-shooting>
* Obituary <http://indiancountr ytodaymedianetwo rk.com/tag/ obituary>
* Police Shooting
<http://indiancountr ytodaymedianetwo rk.com/tag/ police-shooting>
* Shooting <http://indiancountr ytodaymedianetwo rk.com/tag/ shooting>
Share This Story 45 1 11 Get News Alerts
<http://indiancountr ytodaymedianetwo rk.com/news- alerts> Submit this
story [From Morris High School Teachers page 270x337 Native
Artist Robby McMurtry Fatally Shot by Deputy ]
Robby McMurtry (Morris High School, Morris, Oklahoma)

Robby McMurtry, who was of Comanche descent, was a pillar of the
community
<http://indiancountr ytodaymedianetwo rk.com/2012/ 08/12/native- artist-robb\
y-mcmurtry-fatally- shot-by-deputy- 128547#> in the small town of Morris,
Oklahoma. He was an acclaimed gallery artist who painted an iconic mural
for the city's library, a published author who created graphic
novels, and a popular teacher who taught art to a generation of citizens
at the local high school. His status made it all the more shocking when
sheriff's deputies fatally shot him in self-defense.

On Wednesday August 1, the Okmulgee Sherriff's Department responded
to a call about McMurtry, 61, who was alone at the home he shared with
his wife. The caller, identified simply as "a family member" by
Sherriff Eddy Rice, indicated that McMurtry was suicidal.

Two deputies, Chief Investigator Michael Stacy and Investigator Smokey
Patchin, "found the screen door open, looked in, yelled for him; no
answer," Rice said.

One of the officers spotted McMurtry in the yard; he had a machete with
him. They attempted to talk with him, but McMurtry became more agitated
and ran at the deputies. One deputy attempted to Taser McMurtry, but
apparently he didn't make a good connection. The other deputy had
his gun drawn and shot McMurtry. He was pronounced dead at the scene.

"We train for monsters," Rice said. "We train for serial
killers, we train for people that murder
<http://indiancountr ytodaymedianetwo rk.com/2012/ 08/12/native- artist-robb\
y-mcmurtry-fatally- shot-by-deputy- 128547#> people; we don't train
for schoolteachers. If it had been a criminal we were dealing with, they
would have never got that close—never.

"He was every person in the county's art teacher, including my
wife," Rice continued. "It just went bad."
[Painting Posted on his facebook 6 3 2011 Native Artist Robby McMurtry
Fatally Shot by Deputy ]
A painting by well-known artist Robby McMurtry, who was shot by a police
deputy. (Photo: Facebook)

The two deputies involved both knew McMurtry, and one was a former
student of his. They are both on administrative leave while the Oklahoma
State Bureau of Investigation investigates the shooting, which is
routine when an officer kills someone in the line of duty.

Fellow artist Murv Jacob was a friend of McMurtry's; they had a
two-man show at the Tulsa Indian Art Market last fall.

"Robby was among the best known artists here in Indian country,"
Jacob said. "His paintings, drawings, and novels always captured
that Okie flavor that is so oft misconstrued by outsiders. To say his
work was romantic would be a laughable understatement. "

McMurtry's last published work was the graphic novel The Road to
Medicine Lodge: Jesse Chisholm in the Indian Nation, covered by Indian
Country Today Media Network
<http://indiancountr ytodaymedianetwo rk.com/2012/ 07/15/picture- perfect-th\
e-graphic-novel- as-vehicle- for-nonfiction- 69141> .

Read
more:http://indiancountr ytodaymedianetwo rk.com/2012/ 08/12/native- artist-\
robby-mcmurtry- fatally-shot- by-deputy- 128547
http://indiancountr ytodaymedianetwo rk.com/2012/ 08/12/native- artist-robby\
-mcmurtry-fatally- shot-by-deputy- 128547#ixzz23Mws zcMs
<http://indiancountr ytodaymedianetwo rk.com/2012/ 08/12/native- artist-robb\
y-mcmurtry-fatally- shot-by-deputy- 128547#ixzz23Mws zcMs>

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