7 research outputs found
Vulnérabilité & résilience des nations indiennes en Oklahoma : approche écocritique des catastrophes historiques et « naturelles » dans le Comté Osage
International audienceAmong the Indian nations displaced to Oklahoma in the 19th century, the Osage were the only ones to retain ownership of their underground resources and the immense wealth at stake. In spite of and because of it, their history constitutes a series of historical and ânaturalâ disasters, culminating in a resounding series of murders in the 1920s. This political, tragic and romantic destiny has inspired or crossed several works from the 1930s to the present day. This study intersects those by Oklahomian authors John J. Mathews, Charles Red Corn, Linda Hogan and the 2017 account of the Osage murders by New York journalist David Grann to propose an ecocritical approach to the Osage County history, notably from the perspective of the concept of ânatural disasterâ. It shows how this approach complements the prism of postcolonial studies and fosters the conditions of an environmental and historical resilience.Parmi les nations indiennes dĂ©placĂ©es en Oklahoma au xixe siĂšcle, les Osages furent les seuls Ă conserver la propriĂ©tĂ© de leur sous-sol, avec Ă la clĂ© une immense richesse. MalgrĂ© et Ă cause de celle-ci, leur histoire constitue un enchaĂźnement de catastrophes historiques et « naturelles » dont une sĂ©rie de meurtres retentissante dans les annĂ©es 1920. Politique, tragique et romanesque, ce destin a inspirĂ© ou traversĂ© plusieurs Ćuvres des annĂ©es 1930 Ă nos jours. Cette Ă©tude croise celles des auteurs oklahomiens John J. Mathews et Charles Red Corn, Linda Hogan, et celle de David Grann, journaliste new-yorkais auteur en 2017 dâun rĂ©cit des meurtres osages pour proposer une approche Ă©cocritique de lâhistoire du ComtĂ© Osage et un examen sous lâangle du concept de « catastrophe naturelle ». Elle montre comment ce regard vient complĂ©ter le prisme des Ă©tudes postcoloniales et favoriser les conditions dâune rĂ©silience environnementale et historique
Protection de l'environnement en « Territoire Indien » : de l'exception à l'excellence
International audienceLes nations indiennes dâOklahoma reprĂ©sentent une double exception du fait de lâhĂ©ritage spĂ©cifique de lâancien « territoire indien ». MinoritĂ© culturelle dans cet Ă©tat, elles font Ă©galement figure dâexception vis-Ă -vis des autres groupes indiens des Etats-Unis. Ces nations, en apparence « moins Ă la marge » et connaissant une situation Ă©conomique florissante grĂące aux casinos et aux ressources naturelles, restent pourtant marquĂ©es par leur destin. Dans une dĂ©marche propre au mineur au sens deleuzien, elles se sont appropriĂ© les modalitĂ©s dâexpression et moyens dâaction du dominant Ă des fins de revitalisation culturelle. Celle-ci, entre mĂ©moire, reconstruction et innovation, constitue un processus dynamique de renĂ©gociation avec le dominant, exemple de « lâhybriditĂ© » et du « tiers-espace » conceptualisĂ©s par Homi Bhabba.Dans ce cadre et Ă lâĂšre de lâAnthropocĂšne, ces nations se sont plus rĂ©cemment engagĂ©es dans la sauvegarde de leur environnement. Nous nous interrogerons donc sur la maniĂšre spĂ©cifique dont certaines tribus et organisations se sont saisi de cette problĂ©matique, avec et contre le dominant mais Ćuvrant et ouvrant une voie pour tous. Enfin, nous verrons quelles « nouvelles positions », selon les termes de Bhabba, semblent Ă©merger de cette dĂ©marche de rĂ©silience environnementale, entre nĂ©cessitĂ© vitale commune et revitalisation culturelle des tribus
La Danse des Esprits au-delĂ de Wounded Knee : un Ă©pisode historique signifiant de lâexpression du mineur et du tiers-espace
Mouvement millĂ©nariste amĂ©rindien, la Danse des Esprits se rĂ©pandit en 1889 et 1890 Ă travers les grandes plaines des Ătats-Unis ; son prophĂšte Wovoka prĂ©disait aux Indiens le retour dâun Ăąge dâor. Ce mouvement est souvent reliĂ© Ă la rĂ©volte Sioux de 1890 et au massacre de Wounded Knee, qui marqua sa fin apparente. En rĂ©alitĂ©, la Danse des Esprits sâinscrit dans le continuum des rĂ©actions indiennes Ă la colonisation et reprĂ©sente un Ă©vĂšnement signifiant du mineur dĂ©fini par Gilles Deleuze et FĂ©lix Guattari. Empreinte dâhybriditĂ©, elle fut lâexpression individuelle et collective dâune souffrance, dâune volontĂ© de mĂ©moire et de rĂ©sistance, dâun futur et dâune identitĂ© Ă rĂ©inventer, et dâune rĂ©silience, et demeure un objet ou symbole privilĂ©giĂ© dans lâexpression artistique indienne. VĂ©ritable tiers-espace, au sens dâHomi Bhabba, elle fut ressuscitĂ©e Ă des fins culturelles et politiques par le Red Power dans les annĂ©es 1970, avant de prendre un tour universel.The Ghost Dance is a millenarian Indian movement which spread in 1889 and 1890 through the great plains of the United Sates and whose prophet, Wovoka, announced the advent of a new golden age of Indian nations. This protest is commonly remembered in relation with the 1890 Sioux rebellion and the Wounded Knee massacre, its apparent end. However, the Ghost Dance actually belongs to a continuum of Indian reactions to colonization and constitutes a significant event of the minor, defined by Gilles Deleuze and FĂ©lix Guattari. Marked with hybridity, it served as the individual and collective expression of a suffering, of a desire to remember and resist, and of a resilience; it has remained an object or symbol among Indian artists. Acting as a third space, in Homi Bhabbaâs terms, it was revived for cultural and political purposes by Red Power in the 1970s before eventually taking a universal turn
From Darlington to Darlington: a history of trauma, resilience and allyship. Two interviews in Cheyenne-Arapaho country
International audienceDarlington is a name pregnant with meaning on Cheyenne-Arapaho land in Western Oklahoma. It echoes those of Darlington Indian Agency, named after the first federal agent appointed to run it, and of Darlington Indian School (1871-1908), one of the local schools which were the tools of the US governmentâs assimilation policy, later succeeded notably by Concho Indian Boarding School (1932-1982). Todayâs Darlington School is a wholly different story. It is a small pre-Kindergarten to eighth grade public school formally located in the town of El Reno, about 50 kilometers northwest of the state capital Oklahoma City, but practically halfway between El Reno and the small town of Concho, headquarters of the Cheyenne-Arapaho nation. In a fringe rural area, this Title 1 school has been welcoming an increasing share of Native students, mostly Cheyenne-Arapaho, over the past four decades becoming a nearly all-Native school. Though dealing with the fallouts of transgenerational trauma, the school, currently headed by non-Native principal Gina Musae, is outstandingly successful in leading its students to welfare and success through its unique educational vision initiated and still supported by former superintendent of the school district and current board member of the Boys and Girls Club , Glenn Meriwether. This work crosses an interview of Gina Musae and Glenn Meriwether about Darlington School with that of Gordon Yellowman Sr., Director of the Culture and Language Programs for the Cheyenne-Arapaho Tribes and Peace Chief of the nation, about the history and legacy of local Indian Boarding Schools. Through their words, our goal is to highlight the shift from the realities of a mostly traumatic past to a successful educational vision and collaboration between allies and Natives within a school community, and between a public school and a tribe.Darlington est un nom chargĂ© de sens en territoire cheyenne-arapaho dans lâOuest de lâOklahoma. Il fait Ă©cho Ă celui de lâAgence indienne de Darlington, baptisĂ©e dâaprĂšs le premier agent fĂ©dĂ©ral nommĂ©e pour la diriger, et Ă lâEcole indienne de Darlington (1871-1908), lâune des Ă©coles locales qui furent les instruments de la politique dâassimilation du gouvernement amĂ©ricain, Ă laquelle succĂ©da notamment plus tard le pensionnat indien de Concho (1932-1982). De nos jours, lâĂ©cole de Darlington est une tout autre histoire. Câest une petite Ă©cole publique accueillant des Ă©lĂšves de la maternelle Ă la huitiĂšme annĂ©e situĂ©e formellement dans la ville dâEl Reno, Ă environ 50 kilomĂštres au Nord-Ouest de la capitale de lâĂ©tat, Oklahoma City, mais dans les faits Ă mi-chemin entre El Reno et la petite ville de Concho, siĂšge officiel de la nation cheyenne-arapaho nation. Dans cette rĂ©gion rurale pĂ©riphĂ©rique, cette Ă©cole Titre 1 a accueilli depuis quatre dĂ©cennies une population croissante dâĂ©lĂšves amĂ©rindiens, essentiellement cheyennes-arapahos, reprĂ©sentant Ă prĂ©sent la presque totalitĂ© de lâeffectif. Bien que faisant face aux consĂ©quences dâun trauma transgĂ©nĂ©rationnel, lâĂ©cole, actuellement dirigĂ©e par une principale non-autochtone, Gina Musae, amĂšne avec un succĂšs exceptionnel ses Ă©tudiants vers le bien-ĂȘtre et la rĂ©ussite, grĂące Ă une vision Ă©ducative unique initiĂ©e et toujours soutenue par Glenn Meriwether, ancien surintendant du district scolaire et membre du bureau du Boys and Girls Club . Ce travail croise deux entretiens, lâun avec Gina Musae et Glenn Meriwether Ă propos de lâEcole de Darlington, lâautre avec Gordon Yellowman Sr., Directeur des programmes culturels et linguistiques pour les tribus cheyenne et arapaho et Chef de Paix de la nation, Ă propos de lâhistoire et de lâhĂ©ritage des pensionnats indiens locaux. A travers leurs mots respectifs, notre but est de mettre en lumiĂšre le basculement entre les rĂ©alitĂ©s dâun passĂ© principalement traumatique et une vision Ă©ducative couronnĂ©e de succĂšs, ainsi que la collaboration entre alliĂ©s et autochtones dans une communautĂ© scolaire, et entre une Ă©cole publique et une tribu
Linda Hoganâs uncompromising endeavor at repairing and decolonizing nature and minds: the minor at work!
International audienceNative American author Linda Hogan mirrors the exception of the state of Oklahoma where she was born, formerly known as âIndian Territoryâ, to which dozens of Indian tribes were deported in the 19th century. From her own personal location, rooted in this territory, both a margin and a center for Indian nations, and in her Chickasaw matrilineal culture, Hogan publishes works imbued with ecojustice and ecofeminism, an intersectionality that can be construed as Indian, posing the entanglement of environmental, cultural, spiritual, socio-economic and sovereignty issues.Hogan perpetuates the memory of colonization and re-writes the United States of America national narrative, relentlessly denouncing the upheavals, abuses and traumas inflicted upon Indian nations. Her protagonists, reflecting and reflected in a nature damaged and bordering on apocalypse, recover some direction by partially reconnecting with the Indian way of thinking: holistic and animistic, timeless and inter-dimensional. However, Hogan also questions cultural practices such as whaling in the northwest, arguing that the spirit of this tradition (Makah) has been lost to economic exploitation. Indeed, she grants herself absolute freedom to criticize both Euro-Americans and Natives; she does not idealize the Native American treatment of nature and denounces the lure of gain or power that does not spare Native tribes. Unsurprisingly, her feminist positions and her stance expose her to criticism; as does the fact that she recounts and comments upon the history of other tribes: in Native cultures, legitimacy is no trifleâŠExamining two of her novels and a work of non-fiction, our study will seek to analyze the functioning and the revolutionary potential (in Gilles Deleuzeâs terms) of Hoganâs endeavor, as she proposes new paths combining reaffirmation and questioning of Indian ways. We will explore how her commitment to indigenous sovereignty manifests itself along with a broader position on social justice and environmental activism on a global scale, âquestioning tradition as a liberating strategyâ as she puts it
Of Cherokee Culture and American Indian Identity: An Interview with Joshua Nelson
Professor Joshua B. Nelson, a citizen of the Cherokee Nation and a native Oklahoman, is an associate professor of English at the University of Oklahoma, whose work focuses on American Indian literature and film. He is also affiliated faculty with the departments of Film and Media Studies, Native American Studies, and Womenâs and Gender Studies.We seized the opportunity of his presence in Europe on a research project to invite him in early April 2023 to the UniversitĂ© de Picardie Jules Verne in Amiens, where we interviewed him about his work.Nelsonâs book, Progressive Traditions: Identity in Cherokee Literature and Culture, published in 2014 by the University of Oklahoma Press, sought to dismantle the assimilated/traditional dichotomy in American Indian literary criticism. More recently, he has been coproducer and narrator of the PBS documentary Searching for Sequoyah (directed by James Fortier and coproduced by Native author LeAnne Howe), about the eponymous figure who created the Cherokee syllabary in 1821 and later tried to reunite the various bands of his nation. Nelson was in Europe to retrace the trajectory of two Native American veterans of World War II and Medal of Honor awardees, Ernest Childers (Muscogee/Creek) and Jack Montgomery (Cherokee), about whom he is preparing his own documentary. Childers and Montgomery served in the 45th Infantry Division, headquartered in Oklahoma and comprising a large share of Native American soldiers. Known as the âThunderbirds,â a legendary Indigenous American creature, the division took part in the campaigns of Sicily, Italy, France, and Germany (it liberated the Dachau concentration camp near Munich) during World War II, before being disbanded in 1968