Catalogue Search | MBRL
Are you sure you want to remove the book from the shelf?
{{itemTitle}}
15
result(s) for
"Washburn, Frances"
Sort by:
The Red Bird All-Indian traveling band
\"Opening July 4, 1969, on the Pine Ridge Reservation, The Red Bird All-Indian Traveling Band follows a country western band through a summer of gigs in this novel that is equal parts mystery and community chronicle\"-- Provided by publisher.
Book
The Risk of Misunderstanding in Greg Sarris's Keeping Slug Woman Alive: A Holistic Approach to American Indian Texts
Greg Sarris' book, Keeping Slug Woman Alive: A Holistic Approach to American Indian Texts, is a groundbreaking text in that it is an attempt to incorporate aspects of oral tradition within the written word, and an attempt to make the tradition and lesson of story-telling understandable for a Eurowestern audience. However, because Sarris does not clearly explain what he is trying to say, there is a risk, perhaps a certainty, that many readers will misunderstand or misinterpret the meaning of the stories that he tells and the points he attempts to make, as Washburn discusses.
Journal Article
Foreword
In 1682, the captivity narrative of Mary Rowlandson,The Soveraignty and Goodness of God… , was published in four separate editions in both New England and London. In the three hundred and forty years since, the account has alternately been ignored and revived multiple times, but the themes of scholarly analysis have remained relatively consistent: Rowlandson’s ability to adapt and survive extreme circumstances because of her Christian faith; and the triumph of good over evil, with Rowlandson and the Puritans cast in the role of the good, civilized people and the Narragansett, Pokanoket, and Nashaway/Nipmuc Indians of the mid-Atlantic
Book Chapter
Buried in Shades of Night
The captivity narrative of Mary Rowlandson,The Soveraignty and Goodness of God, published in 1682, is often considered the first \"best seller\" to be published in North America. Since then, it has long been read as a first-person account of the trials of Indian captivity. After an attack on the Puritan town of Lancaster, Massachusetts, in February 1676, Rowlandson was held prisoner for more than eleven weeks before eventually being ransomed. The account of her experiences, published six years later, soon took its place as an exemplar of the captivity narrative genre and a popular focal point of scholarly attention in the three hundred years since.In this groundbreaking new book, Billy J. Stratton offers a critical examination of the narrative of Mary Rowlandson. Although it has long been thought that the book's preface was written by the influential Puritan minister Increase Mather, Stratton's research suggests that Mather was also deeply involved in the production of the narrative itself, which bears strong traces of a literary form that was already well established in Europe. As Stratton notes, the portrayal of Indian people as animalistic \"savages\" and of Rowlandson's solace in Biblical exegesis served as a convenient alibi for the colonial aspirations of the Puritan leadership.Stratton calls into question much that has been accepted as fact by scholars and historians over the last century, and re-centers the focus on the marginalized perspective of Native American people, including those whose land had been occupied by the Puritan settlers. In doing so, Stratton demands a careful reconsideration of the role that the captivity narrative-which was instrumental in shaping conceptions of \"frontier warfare\"-has played in the development of both American literary history and national identity.
eBook
Reading and Writing the Lakota Language: Yes, We Can!
As was this author's usual habit at the university in Nebraska where she was teaching, she picked up a copy of the campus newspaper to read during her office hours. She was dismayed at a story entitled \"Lakota May Appear on Sheridan County Polls.\" It read, in part: \"Sheridan County's polls may have to add an unexpected language to the ballots this November. A mandate from the United States Department of Justice might result in the addition of Lakota Sioux language assistance to the ballots for Sheridan County.\" The article went on to say that because the Sioux language has many dialects, the county would have to go with predominant dialect, probably Lakota Sioux. The article concluded, \"Also, Sioux is an oral language, so it can't simply be written on the ballots.\" She was shocked that the newspaper would print such an erroneous statement--that Lakota is not a written language. The author immediately called the newspaper and asked to speak to the person whose byline appeared beneath the story, but was told that she was not available. She then asked to speak to the editor of the paper, who was a student. She gave her name, stated that she is a Lakota person, and told this person that their story was wrong and why, and asked her to print a correction. Her answer astounded her. She said, \"Oh, no, you are wrong. We always check out our stories before we print them, and this one came from a reliable source.\" This experience illustrates that Lakota people--and Indian people in general--are not authorities on their own languages, culture, and spirituality. Only white people can say whether they are even literate. This problem is more than just a lack of respect for the Native American's authority on their own language and culture, but the newspaper story promulgates the assumption that Native people are not only nonliterate, but \"illiterate,\" even in their languages. It seems ironic to the author that some white people ignorantly assume that Native Americans are ignorant. (Contains 4 notes.)
Journal Article