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respond to the comments and at least three of the questions posed in the discuss
respond to the comments and at least three of the questions posed in the discussion post, adding own thoughts as well.
Justice begins his book with his first-person reasons for writing it, the importance of Indigenous literatures for all people, and the reasons he shares some texts and not others. He shares how colonialism is not over, and that literature is one of the only ways to keep the stories alive. The removal of their people is not the only way settlers maintain(ed) power; it continues by eliminating Native people’s stories in all forms. Like author LeAnne Howe, Justice understands the importance of “response” in lieu of “reaction” (xix) because to react consists of a defensive posture while response allows for conversation. He also mentions the malleability of the conversation and that as people learn what is best, needs may change, and that there is no art without politics, so for art to survive and accomplish anything, it must send a message. This book will include some concepts that are politicly charged, while others are lighter as they send their message, and although there is literature about Indigenous people, much of it is toxic and written by White settlers. This illustrates the continuance of colonial violence and how it did not cease with removal but continues in other ways including negative storytelling. This type of literature does, in fact, affect Native people, and because of the adverse stories, “it’s hard to find room for the more nourishing stories of significance” (4). This type of treatment makes it difficult for them to survive, never mind thrive. Justice reminds readers that since 1492, Indigenous people in the US have survived and continue to do so after an apocalyptic removal, unjust treatment, racism, micro aggressions and more. Although there was horrible violence suffered at the hands of colonial settlers, not only have Indigenous people remained, but so have many of their artifacts, including stories of written and oral tradition.
Although the White settlers failed to complete the removal of Native people and all evidence of them, it remains important that their stories survive, and to do so, certain words must be understood. Justice begins this conversation with “Indigenous” and how the “I” must be capitalized when speaking of the people to avoid categorizing the humans with the artifacts and other “exploitable commodit[ies]” (6). Some current, conservative news organizations continue to refuse to employ the capital “I” which would serve as their admission that there was and is maltreatment of Native people. This lessens the history of suffering caused by White (conservative) people which takes the blame off them as it solidifies their land ownership and rights. Justice makes it clear that capital letters are not the only discussion to be had concerning the term “Indigenous” as it blankets many people from many lands, but that people must be aware that some claims of Native kinship are simply false ones to obtain land or even attention, and he reminds readers that this, too, is another “ongoing conversation” (9) that may change as the generations move on from colonial settlement.
Another word he addresses is “settler” and the complications that term holds. He explains that “colonialism” is when people claim the land and resources yet go back to their home country to live. A “settler” never leaves as he continues to take from the Native people in a violent, ongoing, centuries-long process that continues today. Settlers rest on a spectrum as some are/were gentle and passive, while others were aggressive and murderous; he acknowledges there was love, kinship, and other types of relationships between settlers and Native people. Not all new people in the US are colonial agents (12) and he, too, has ties to colonial settlers. This opens the discussion and refers back to Justice’s tactic to respond and not react to keep the dialogue open. He shares other talking points connected to colonialism like some of his own encounters with prejudice, and how Native people were not perfect as they enslaved people and treated them poorly at times. He explains how this continues today in “our scholarship, our fiction, our politics, our families, and our lives” (15). This fact and omission, too, keeps the conversation going with its transparency and reality.
To keep the discussion moving, literature must be preserved, but the term must also be defined concerning Indigenous people. Most consider literature as proper, “great” writing by socially, academically, and worthy (White) people. It has been used as a tool for centuries to manipulate and keep marginalized people behind the starting line. “Indigenous literature” is not only words on paper, but oral traditions and even artifacts which may be considered too political for people to consume (17). It is not recognized as traditional literature by many scholars due to its lack of White, conservative writing. Justice talks about how the art of the writing is what maintains the knowledge of Native culture and although negative stereotypes and uncomfortable stories are shared, they are important. They matter. For the sake of this book, the pieces are written in English, but he does mention other texts like “cane baskets, wampum belts, birchbark scrolls, gourd masks, sand paintings” and more (22), and the fact that the stories do not always follow traditional writings causes them to become lost or not consumed at all which threatens to leave certain questions unanswered.
Justice talks about the four questions that guide this book: “How do we learn to be human?; How do we behave as good relatives?; How do we become good ancestors?; and How do we learn to live together?” (28). He explains that the questions are open and different for each person. To end his introduction, he speaks about why he chooses specific texts, many which are underrepresented, in his quest to answer these questions.
The first chapter, “How Do We Learn to be Human?,” Justice shares that being a human has very little to do with biology, but more about stories and learning. These tales are not only ones we tell or write, but also “the stories told about us, and the stories we inherit” (34). They do not die with one’s death, either, but link them to the present and future. It is in these stories that all people’s individuality is defined, and it must be preserved to avoid being tainted. In Indigenous communities, this is sometimes all they have: their link to humanity. Euro-western literature has had a history of creating stories about marginalized people that are untrue, detrimental to their psyche and existence, all in the name of maintaining power over others. White writers often avoid complexity because it compromises their quest for power (37). Being human does not only link Indigenous people to other races and types of people, but also to animals; this open multiplicity is an important mindset to have to completely understand humanity and a person’s sense of belonging. Humans’ desire to kill and complacency toward Earth and nature is not shared by another species which is something else people need to face to better understand themselves, and this admission, too, links to Justice’s desire for transparency, no matter how shameful it is.
Being human can be defined more deeply, too, when one considers their culture and the people they belong to. Indigenous people have struggled to belong for generations, and because communities are split up now, distance causes one to feel more lost and unsure about who they belong to. To explain this better, he talks about Waterly by Ella Cara Deloria, and how she defines kinship, the importance of belonging, and the sensitivity of the connections of the past. Native people desire a connection to their people because of settler colonialism, and the fact remains that the effects of it are “woven into all aspects of [their] experience. . .” (48). He goes on to share other texts he chooses for this book and their connection to loss, stereotypes, and inherited identity and Native peoples’ connection to their tribes. This sense of belonging was and is particularly intimidating to settlers and another component for them to attack. Indigenous people are humans with carnal desires for sexual relationships and love, and traits like other homo sapiens, but because they are deeply marginalized, their wants are overshadowed, but love is what ultimately connects them to each other and their past.
In the second chapter, “How Do We Behave as Good Relatives?,” Justice continues to use passages from texts to show why Indigenous literatures are important to Native people and the responsibilities of humans at macro and micro levels. Relationships are not tangible, but links to others in people’s minds (74). He makes sure to mention that although they are imagined, they remain important and very real, and they must be preserved alongside other cultural values and traditions. Many of the words included in this book speak of kinship while they juxtapose the White narrative penned by settlers for the sake of exploitation. Again, these are not stories to entertain, but they “call [them] to action, to purpose, to change” (84). There is bravery in this type of writing because it is usually coupled with backlash and ostracization. Instead of fighting, or “reacting,” working together must be the way. Justice says, “If we have many relations to whom we owe more than superficial respect. . . then monolithic settler colonial authority is difficult. . . to maintain” (90). This is not a passive action, but a very active one which invites conversation instead of argument. Of course, being part of something like a community or family is not always easy, but those links are vital in the quest for change. He speaks more about Indigenous people’s relationship with animals, and some people’s justification for actions like hunting, and how there is now an imbalance between non-humans and humans. He shares texts that show how morality has always been a topic of debate concerning relationships with animals, and how because Indigenous people’s culture dictates respect for wildlife, some White people categorize Native people with animals concerning their intelligence and ways of life. Most importantly, however, Justice wants to illuminate the good, the loving relationships, and the happy stories alongside the ones of suffering that need to be told. To love Indigenous people, readers must know and understand them in all aspects of their lives, and not only through the lens of colonialism.
Questions:
What are your thoughts on conservative news entities refusing to capitalize the “I” in Indigenous? What is their goal or potential gain? Is this a violence, offensive action, or a passive political statement? Explain.
Elaborate on the difference between the words “response” and “reaction” concerning Indigenous literatures. Why does Justice believe this approach is positive? Do you think it is too passive?
Talk about some of the difficulties that complement being a “good relative?” Why is it not as easy as it sounds? Do Indigenous people lose their connections when they move away? Are they sustainable?
What are some reasons Indigenous literatures are not shared? Do you consider it true literature? Justice talks about birchbark scrolls, sand paintings, gourd masks, and more. Speak about how some other types of text work in telling their story.
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