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This volume of new essays provides the first book-length critical assessment of the fiction of America's best-known contemporary writer of Native American heritage.

Louise Erdrich is arguably the most prolific and prominent contemporary writer of American Indian descent in North America today. Her novels and short stories have won great critical acclaim and are widely taught in American and world literature courses.

This collection of original ssays focuses on Erdrich's writings rooted in the Chippewa experience. Premier scholars of Native American literature investigate narrative structure, signs of ethnicity, the notions of luck and chance in Erdrich's narrative cosmology, her use of hunting metaphors, her efforts to counter stereotypes of American Indian women, her use of comedy in exploring American Indians' tragic past, her intentions underlying the process of revision in Love Medicine, and other subjects. 

Including a variety of theoretical approaches, this book provides a comprehensive examination of Erdrich's work, making it more accessible to new readers and richer to those already familiar with her work.

 

Although the myth of the American frontier is largely the product of writings by men, a substantial body of writings by women exists that casts the era of western expansion in a different light. In this study of American women's writings about the West between 1830 and 1930, a European scholar provides a reconstruction and new vision of frontier narrative from a perspective that has frequently been overlooked or taken for granted in discussions of the frontier.

Brigitte Georgi-Findlay presents a range of writings that reflects the diversity of the western experience. Beginning with the narratives of Caroline Kirkland and other women of the early frontier, she reviews the diaries of the overland trails; letters and journals of the wives of army officers during the Indian wars; professional writings, focusing largely on travel, by women such as Caroline Leighton from the regional publishing cultures that emerged in the Far West during the last quarter of the century; and late-nineteenth- and early-twentieth-century accounts of missionaries and teachers on Indian reservations. Most of the writers were white, literate women who asserted their own kind of cultural authority over the lands and people they encountered. Their accounts are not only set in relation to a masculine frontier myth but also investigated for clues about their own involvement with territorial expansion. By exploring the various ways in which women writers actively contributed to and at times rejected the development of a national narrative of territorial expansion based on empire building and colonization, the author shows how their accounts are implicated in expansionist processes at the same time that they formulate positions of innocence and detachment.

Georgi-Findlay has drawn on American studies scholarship, feminist criticism, and studies of colonial discourse to examine the strategies of women's representation in writing about the West in ways that most theorists have not. She critiques generally accepted stereotypes and assumptions--both about women's writing and its difference of view in particular, and about frontier discourse and the rhetoric of westward expansion in general--as she offers a significant contribution to literary studies of the West that will challenge scholars across a wide range of disciplines.

The Heart as a Drum celebrates poetry by a range of contemporary Native American writers, illuminating the poets' shared commitments and distinctive approaches to political resistance and cultural survival. The poetry reflects an awareness of the divisions and conflicts inherited from colonization and a commitment to traditional beliefs about the relatedness of all beings. This double perception engenders poetry that emphasizes resistance and continuance and poetry that makes creative and unique use of language. The book elucidates these aspects of the work through cultural and historical readings of poetry written by both urban- and reservation-identified Indians from varied geographic and tribal origins.
 

The book's focus is on the major themes in contemporary Native American literature: community and audience, the meanings of place and history, spiritual experiences, the nature of language, and the roles and varieties of storytelling. The poets whose works are discussed include Sherman Alexie, Joy Harjo, Maurice Kenny, Simon J. Ortiz, Wendy Rose, Elizabeth Woody, and Ray Young Bear.
 

The first critical book dedicated to contemporary Native American poetry, The Heart as a Drum will be useful to students, teachers, and critics of American Indian cultures and literatures, and to all readers of contemporary American poetry.

Although spectral Indians appear with startling frequency in US literary works, until now the implications of describing them as ghosts have not been thoroughly investigated. In the first years of nationhood, Philip Freneau and Sarah Wentworth Morton peopled their works with Indian phantoms, as did Charles Brocken Brown, Washington Irving, Samuel Woodworth, Lydia Maria Child, James Fenimore Cooper, William Apess, Nathaniel Hawthorne, and others who followed. During the late 19th and early 20th centuries, Native American ghosts figured prominently in speeches attributed to Chief Seattle, Black Elk, and Kicking Bear. Today, Stephen King and Leslie Marmon Silko plot best-selling novels around ghostly Indians and haunted Indian burial grounds. Renée L. Bergland argues that representing Indians as ghosts internalizes them as ghostly figures within the white imagination. Spectralization allows white Americans to construct a concept of American nationhood haunted by Native Americans, in which Indians become sharers in an idealized national imagination. However, the problems of spectralization are clear, since the discourse questions the very nationalism it constructs. Indians who are transformed into ghosts cannot be buried or evaded, and the specter of their forced disappearance haunts the American imagination. Indian ghosts personify national guilt and horror, as well as national pride and pleasure. Bergland tells the story of a terrifying and triumphant American aesthetic that repeatedly transforms horror into glory, national dishonor into national pride.

Much literary scholarship has been devoted to the flowering of Native American fiction and poetry in the mid-twentieth century. Yet, Robert Warrior argues, nonfiction has been the primary form used by American Indians in developing a relationship with the written word, one that reaches back much further in Native history and culture. 

Focusing on autobiographical writings and critical essays, as well as communally authored and political documents, The People and the Word explores how the Native tradition of nonfiction has both encompassed and dissected Native experiences. Warrior begins by tracing a history of American Indian writing from the eighteenth century to the late twentieth century, then considers four particular moments: Pequot intellectual William Apess’s autobiographical writings from the 1820s and 1830s; the Osage Constitution of 1881; narratives from American Indian student experiences, including accounts of boarding school in the late 1880s; and modern Kiowa writer N. Scott Momaday’s essay “The Man Made of Words,” penned during the politically charged 1970s. Warrior’s discussion of Apess’s work looks unflinchingly at his unconventional life and death; he recognizes resistance to assimilation in the products of the student print shop at the Santee Normal Training School; and in the Osage Constitution, as well as in Momaday’s writing, Warrior sees reflections of their turbulent times as well as guidance for our own. 

Taking a cue from Momaday’s essay, which gives voice to an imaginary female ancestor, Ko-Sahn, Warrior applies both critical skills and literary imagination to the texts. In doing so, The People and the Word provides a rich foundation for Native intellectuals’ critical work, deeply entwined with their unique experiences. 

Robert Warrior is professor of English and Native American studies at the University of Oklahoma. He is author of Tribal Secrets: Recovering American Indian Intellectual Traditions (Minnesota, 1994) and coauthor, with Paul Chaat Smith, of Like a Hurricane: The Indian Movement from Alcatraz to Wounded Knee.

The forty years of American Indian literature taken up by James H. Cox—the decades between 1920 and 1960—have been called politically and intellectually moribund. On the contrary, Cox identifies a group of American Indian writers who share an interest in the revolutionary potential of the indigenous peoples of Mexico—and whose work demonstrates a surprisingly assertive literary politics in the era.

By contextualizing this group of American Indian authors in the work of their contemporaries, Cox reveals how the literary history of this period is far more rich and nuanced than is generally acknowledged. The writers he focuses on—Todd Downing (Choctaw), Lynn Riggs (Cherokee), and D’Arcy McNickle (Confederated Salish and Kootenai)—are shown to be on par with writers of the preceding Progressive and the succeeding Red Power and Native American literary renaissance eras.

Arguing that American Indian literary history of this period actually coheres in exciting ways with the literature of the Native American literary renaissance, Cox repudiates the intellectual and political border that has emerged between the two eras.

With the recently-published The Woman Who Fell from the Sky, Joy Harjo has emerged as one of the most powerful Native American voices of her generation. Over the past two decades, Harjo has refined and perfected a unique poetic voice that speaks her multifaceted experience as Native American, woman and Westerner in twentieth-century society.

The Spiral of Memory gathers the conversations in which Harjo has articulated her singular yet universal perspective on the world and her poetry. She reflects upon the nuances and development of her art, the importance of her origins, the arduous reconstruction of the tribal past, the dramatic confrontation between Native American and Anglo civilizations, the existential and artistic itinerary through present-day America, and other provocative and profoundly human themes.

Joy Harjo is the author of several volumes of poetry. She received awards from the National Endowment for the Arts, the Before Columbus Foundation, and the Poetry Society of America. She is Professor of English, University of New Mexico, Albuquerque. Laura Coltelli is Associate Professor of American Literature, University of Pisa.

Part historical narrative, part textual analysis, this book traces the development of American Indian literature from the seventeenth century to the eve of the Civil War. Bernd C. Peyer focuses on the lives and writings of four prominent Indian missionaries—Samson Occom of the Mohegans, William Apess of the Pequots, Elias Boudinot of the Cherokees, and George Copway of the Ojibwa—each of whom struggled to negotiate a secure place between the imperatives of colonial rule and the rights of native peoples.

In the view of the English colonists and their descendants, Indian converts to Christianity were expected to repudiate native traditions and affirm the superiority of European civilization, to serve as role models, and to spread the gospel far into the wilderness. Yet as Bernd C. Peyer shows, Indian missionaries did not always fulfill the expectations of those who trained them. Once the Indians recognized that conversion alone did not guarantee protection from discrimination, they devised a variety of strategies, theological as well as practical, to resist assimilation into the dominant white culture. Making effective use of their literacy and education, they called attention to the discrepancy between the Protestant ideals they had been taught and the Anglo-American practices to which native people were subjected.

By uncovering this subtext of dissent and resistance, Peyer at once alters and enriches our understanding of the evolution of the American Indian literary tradition.

What might be gained from reading Native literatures from global rather than exclusively local perspectives of Indigenous struggle? In Trans-Indigenous, Chadwick Allen proposes methodologies for a global Native literary studies based on focused comparisons of diverse texts, contexts, and traditions in order to foreground the richness of Indigenous self-representation and the complexity of Indigenous agency.

Through demonstrations of distinct forms of juxtaposition—across historical periods and geographical borders, across tribes and nations, across the Indigenous–settler binary, across genre and media—Allen reclaims aspects of the Indigenous archive from North America, Hawaii, Aotearoa New Zealand, and Australia that have been largely left out of the scholarly conversation. He engages systems of Indigenous aesthetics—such as the pictographic discourse of Plains Indian winter counts, the semiotics of Navajo weaving, and Maori carving traditions, as well as Indigenous technologies like large-scale North American earthworks and Polynesian ocean-voyaging waka—for the interpretation of contemporary Indigenous texts. The result is a provocative reorienting of the call for Native intellectual, artistic, and literary sovereignty that fully prioritizes the global Indigenous.