Miracle Hill

Mitchell, Blackhorse

doi:10.2307/j.ctv1t4m2c2

Cited by 9 publications

(7 citation statements)

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“…Most of the transcripts come from my early fieldwork in 2000-01. The last set comes from 2008, when I was again living on the Navajo Nation and doing research on theories of translation and working with Blackhorse Mitchell on a project about his book he had published in 1967 and which was reissued in 2004 (Mitchell 2004;Webster 2015). All conversations were primarily in English (or the local variety of English known as Navajo English).…”

Section: Transcribingmentioning

confidence: 99%

A Verdant Ethnography: Henry Green, Navajo Poetry, and Dialogical Ethnopoetics

Webster

2023

anthropologica

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The endeavour here is to write an ethnography with a sense of living. Using the literary work and theories of Henry Green, as well as concerns with dialogical anthropology, a discourse-centred approach to language and culture (conjoined here as a dialogical ethnopoetics), and Navajo rhetorical practices, I present an aggregate of transcripts from several conversations with Navajo poets over the years. It is the transcripts that give life to ethnography. The first part places this endeavour in an intellectual context; the much longer second part gives the verdant ethnography. A verdant ethnography is predicated on an empirical foundation (transcripts), but also on an obliqueness as well (the stuff of talk).

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Section: Transcribingmentioning

confidence: 99%

A Verdant Ethnography: Henry Green, Navajo Poetry, and Dialogical Ethnopoetics

Webster

2023

anthropologica

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“…53 Blackhorse Mitchell too describes the process of creating oneself as a subject, in writing and through English, thinking at his grandmother's graveside that "Someday people shall remember and read about you as I'm your author as well as my own." 54 hooks's essay focuses on the necessary and powerful work not of claiming a language, but of claiming the right to do as you choose with that language. This is a crucial distinction.…”

Section: Like a Native Speaker And The Grammar Of Colonialismmentioning

confidence: 99%

“…Come." 57 It is on this hill, from which the book receives its title, that Blackhorse Mitchell writes, "Ever I shall use their tongue to understand and communicate, exchange gifts, for their tongue is the barrier of destruction to my people. Now, I have learn their signs and ways of living, I can see another mountain."…”

Section: Like a Native Speaker And The Grammar Of Colonialismmentioning

confidence: 99%

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The Meaning of Written English: A Place to Dream as One Pleases

Gómez¹

2017

American Indian Culture and Research Journal

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I examine Rey Chow's assertion that the process of racialization parallels the challenge of coming to terms with language. In 2011, Anthony Webster coedited the American Indian Culture and Research Journal special issue “American Indian Languages in Unexpected Places” and called for an extension of his work on Blackhorse Mitchell's novel Miracle Hill: The Story of a Navajo Boy. My argument looks at writing as a matter of choices the writer makes (following William L. Leap's work in American Indian English) and the requirements expected of readers. Moving away from the error analyses and ethnographic readings that afflict racialized readings, I place Webster's work on Navajo poetics and intimate grammars into conversation with postcolonial theory and language revitalization work concerned with similar questions: what does it mean to write, and what does it mean to write in English? I argue that Mitchell resists the subjugation required of a colonial education through his refusal to write like a native speaker. He figures writing as a place to dream as one pleases; writing is the miracle on Miracle Hill. Readers can locate his choices throughout the text, particularly in his poem, “The Drifting Lonely Seed,” his chapter on creative writing, and his speech at his grandmother's graveside.

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“…Su Asso e Atarneo cf. rispettivamenteMitchell 2004, 1004-1005, e Rubinstein 2004, 1039-1040 Che l'ostilità di Teopompo nei confronti di Ermia sia da collegare ai rapporti tra il dinasta e Chio sembra un fatto assodato, ma che cosa lo storico gli rimproverasse al riguardo rimane incerto, perché la sezione del commento di Didimo che potrebbe fornire informazioni in proposito (V, ll. 5-9) è molto frammentaria.…”

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Tra Macedoni e Persiani: Ermia di Atarneo

Gallo

2022

Erga-Logoi. Rivista Di Storia, Letteratura, Diritto E Culture Dell'antichità

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Starting from a passage of Demosthenes’ Fourth Philippic, the essay examines the career of Hermias of Atarneus, in particular the controversial issue of his relationship with Philip II of Macedonia. In this regard, an attempt is made to reject the claim that the arrival of Aristotle at Hermias was desired by Philip to secure a bridgehead for the expedition to Asia, whereas there is no reason to believe that this expedition had already been planned in the first half of the Forties. In fact, it is reasonable to think that the relationship with Hermias, which probably began after Aristotle’s arrival at the Macedonian court in 343, was of no particular importance to Philip.

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Miracle Hill

Cited by 9 publications

References 0 publications

A Verdant Ethnography: Henry Green, Navajo Poetry, and Dialogical Ethnopoetics

A Verdant Ethnography: Henry Green, Navajo Poetry, and Dialogical Ethnopoetics

The Meaning of Written English: A Place to Dream as One Pleases

Tra Macedoni e Persiani: Ermia di Atarneo

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