比如“芦苇穿过篮子的肋骨”:土著妇女编织的故事

K. Blaeser
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引用次数: 11

摘要

在密歇根州的一家书店里,我们一边喝着咖啡,一边谈论着本土文学:阅读它,教授它,将它理论化,体验它。我们正在寻找解释的基础,一个批判的中心。人们很快就会意识到,这个中心居住在不断变化的地面上,处于运动中的边界地带。混合的血液,边缘,交叉的血液,混合的文化,前沿空间....我们对讨论非常认真,就像你对骗子领地的讨论一样认真,尤其是在中午之前。然后帕特里克·勒博谈到了他看到的那张老照片。1893年在芝加哥举行的世界博览会和哥伦比亚展览会上,来自普拉特臭名昭著的卡莱尔寄宿学校的印度学生在大游行中行进。他们都带着一件乐器或标志,代表他们所学的行业。农人、裁缝、木匠的工具。拿着铁锤和锄头,他们是迈向新时代的印度人。我们在这里,我们笑了。一群印度人参加学术游行,和我们的博士学位一起游行,学位就像我们自己灌输的横幅。我们是这样使用文学研究工具的吗?我们是不是像挥舞兄弟会会徽一样天真地挥舞着理论?当前的理论是否破坏了本土文学的本质,就像许多寄宿学校的教学破坏了本土生活方式一样?至少我们必须承认,在某些时候,在一些重要的方面,他们是不好客的。当阐释理论和文学分析工具都源于另一种文化和文学审美时,对本土文学传统的充分理解就无法蓬勃发展。在阅读任何文学作品时,我们都要翻译文本符号。我们让它们复活,赋予它们意义。但是,有可能用美国或大陆文学或学术传统的解释工具来翻译美洲土著系统的象形文字吗?例如,印度语的象形文字,神圣的符号,源于一种特殊的世界观,认为文字和声音是一种精神元素。我们能正确地“读”这些符号吗
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Like "Reeds through the Ribs of a Basket": Native Women Weaving Stories
Over morning coffee in a Michigan bookstore, we are talking about Native literature: reading it, teaching it, theorizing it, living it. We are searching for interpretive ground, a critical center. It doesn't take long to realize that the center inhabits shifting ground, borderland in motion. Mixed blood, margins, cross blood, mixed culture, frontier space.... We are pretty serious about the discussion, as serious as you can get about trickster territory, especially before noon. Then Patrick LeBeau talks about that old photo he saw. Indian students from Pratt's infamous Carlisle boarding school marching in a bigparade at the 1893 World's Fair and Columbian Exhibition in Chicago. They all carry an instrument or emblem of the trade they have been taught. Tools of the farmer, tailor, carpenter. Carrying hammers and hoes, they are Indians marching into the new era. And here we are, we laugh. A bunch of Indians in an academic parade, marching along with our Ph.D.s, degrees held like banners of our own indoctrination. Do we carry the tools of literary studies that way? Do we naively wave theory like a frat emblem? Are the current theories destructive to the essence of Native Literature as were many boarding school teachings to a Native lifestyle? At least we must admit that at certain times and in important ways they are inhospitable. A full understanding of Native literary traditions cannot flourish when the interpretive theories, the tools of literary analysis, all stem from another/ an other cultural and literary aesthetic. When reading any literature we translate the textual symbols. We reanimate them to give them meaning. But is it possible to translate the hieroglyphs of a Native American system with the interpretive tools of an American or Continental literary or scholastic tradition? For example, the hierograms of Indian expression, the sacred symbols, stem from a particular world view that attributes to words and sounds a spiritual element. Can we "read" these symbols correctly
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