Semester:
Spring
Offered:
2024
Professor: Christopher Pexa
M, W - 12:00pm to 1:15pm
“Indians are an invention,” declares an unnamed hunter in Gerald Vizenor’s (White Earth Ojibwe) 1978 novel, Bearheart. The hunter’s point, as Vizenor has explained in interviews and elsewhere, is not that Indigenous peoples don’t exist, but that the term “Indian” is a colonial fiction or shorthand that captures, essentializes, and thus erases a vast diversity of Indigenous lives and peoples. This course begins from the contention that other categories, and maybe most consequentially that of “nature,” have not only historically borne little resemblance to the lived lives of Indigenous people but have been used as important tools for capture and colonization. We will begin with European writings on the “noble savage” who lives harmoniously in a state of Nature, then move to Indigenous writers and thinkers whose work refuses this invention, along with its corollary category of the supernatural. We will spend most of our time reading 20th- and 21st- century Indigenous literary depictions of other-than-human beings and Indigenous relationships with those beings, highlighting how forms of kinship with them are integral to Indigenous ways of understanding difference, to acting like a good relative, and to Indigenous practices of peoplehood. Readings may include works by Billy-Ray Belcourt, Ella Deloria, Louise Erdrich, Stephen Graham Jones, Leslie Marmon Silko, Leanne Simpson, Kim TallBear, and Gerald Vizenor, among others.
M, W - 12:00pm to 1:15pm
“Indians are an invention,” declares an unnamed hunter in Gerald Vizenor’s (White Earth Ojibwe) 1978 novel, Bearheart. The hunter’s point, as Vizenor has explained in interviews and elsewhere, is not that Indigenous peoples don’t exist, but that the term “Indian” is a colonial fiction or shorthand that captures, essentializes, and thus erases a vast diversity of Indigenous lives and peoples. This course begins from the contention that other categories, and maybe most consequentially that of “nature,” have not only historically borne little resemblance to the lived lives of Indigenous people but have been used as important tools for capture and colonization. We will begin with European writings on the “noble savage” who lives harmoniously in a state of Nature, then move to Indigenous writers and thinkers whose work refuses this invention, along with its corollary category of the supernatural. We will spend most of our time reading 20th- and 21st- century Indigenous literary depictions of other-than-human beings and Indigenous relationships with those beings, highlighting how forms of kinship with them are integral to Indigenous ways of understanding difference, to acting like a good relative, and to Indigenous practices of peoplehood. Readings may include works by Billy-Ray Belcourt, Ella Deloria, Louise Erdrich, Stephen Graham Jones, Leslie Marmon Silko, Leanne Simpson, Kim TallBear, and Gerald Vizenor, among others.