By Stephanie J. Fitzgerald
“What roles do literary and group texts and social media play within the reminiscence, politics, and lived event of these dispossessed?” Fitzgerald asks this query in her advent and units out to respond to it in her examine of literature and social media via (primarily) local girls who're writing approximately and infrequently actively protesting opposed to displacement brought on either through pressured relocation and environmental catastrophe. by way of reading various diversified fabrics, together with the writings of canonical local American writers akin to Louise Erdrich, Linda Hogan, and Elizabeth Cook-Lynn, and social media websites akin to YouTube and fb, this paintings brings new concentration to studying how indigenous groups and authors relate to land, whereas additionally exploring broader connections to literary feedback, environmental background and justice, ecocriticism, feminist reviews, and new media studies.
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Additional resources for Native Women and Land: Narratives of Dispossession and Resurgence
The Burke Act did away with the trust period entirely for those Indians deemed competent, paving the way for families to sell allotments or lose them to tax liens. Under the Steenerson Act, heads of households on the 52 chap ter t wo White Earth Reservation received an additional eighty acres of land, with no restrictions on timber sales. Congressman Moses E. 19 These pieces of legislation, in concert with the General Allotment Act, would change the landscape of Ojibwe Country forever. By all measures, the General Allotment Act failed to achieve its assimilative mission.
13 Chekelele’s basket has its own set of stories, which are hinted at but not revealed in the particular context in which this excerpt was told. They may be family or clan stories—a form of cultural or intellectual property just as the basket is. Chekelele’s description of the basket as a storied, animate object is powerful. It takes on new and deeper meanings in the 30 chap ter one context of the Trail, and as a gift from an Oklahoma Cherokee to an Eastern Band Cherokee. While material items such as baskets survived the Trail, very few written accounts exist.
Since Maritole’s first few words in the novel are represented in the Cherokee syllabary, only those privileged readers with Cherokee literacy can understand the depth of her anguish. Chief John Ross hoped we could keep our land. S. government. Knobowtee’s dialogue references the 1835 Treaty of New Echota, which divided the Cherokee into Treaty Party and National Party factions, just as the Trail will divide Maritole and Knobowtee. Maritole’s reaction to the soldiers’ orders is directed toward her home landscape: “They couldn’t remove us.