Trans-Indigenous: Methodologies for Global Native Literary Studies by Chadwick Allen (review)

Huang, Hsinya

doi:10.1353/lit.2014.0001

Cited by 3 publications

(3 citation statements)

References 3 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…23 Because Vuyk was a writer of Indonesian heritage who wrote critically about Dutch colonialism, it is tempting to see Zwarte Eland spreekt as a figuration of what Chadwick Allen calls "trans-Indigenous connections and collaborations," the dialogues between Indigenous literatures, aesthetics, media, and art from different parts of the world. 24 Indeed, with Indonesia having been under various forms of Dutch colonial rule from the early seventeenth century to World War II, Zwarte Eland spreekt connects the literary history of two different Indigenous contexts. 25 But if Vuyk was critical of Dutch colonialism in the East Indies, her historical relation to colonial culture was also more complex.…”

Section: Beb Vuyk Decolonization and Transnational Modernismmentioning

confidence: 99%

Black Elk Faces East: Beb Vuyk, Cultural Translation, and John G. Neihardt's Black Elk Speaks

Kelderman

2023

Transnational American Studies

View full text Add to dashboard Cite

When in 1931 the Oglala Lakota holy man Nicholas Black Elk told the story of his life and his religious vision to the Nebraska poet John G. Neihardt (1881Neihardt ( -1973, he laid the basis for one of the most widely known works of Native American life writing and religious thought. Black Elk Speaks did not find a wide audience when it was first published in 1932, but in the 1960s and 1970s it became a pivotal text in Native American literature, presented as Black Elk's words "as told through" the white poet Neihardt. Much critical commentary has explored how Black Elk Speaks is crafted from multiple layers of collaboration and translation: interviews with Black Elk and other Lakota interlocutors, Neihardt's poetic invention, and drawings by the Lakota artist Standing Bear. 1 As Neihardt explained the process, Black Elk's son Ben translated his father's words from Lakota into English, Neihardt repeated the translation in his words, and Neihardt's daughter Enid took notes in stenographic shorthand. 2 Shaped by Neihardt's omissions as much as his additions, Black Elk Speaks was already a work in translation before it ever appeared in an international translated edition.Outside the United States, Black Elk Speaks brought Lakota history and culture into conversation with world literature and European intellectual traditions. In Zurich, the psychologist Carl Jung drew on the work for his study of myths and the unconscious and called for its translation into German. 3 The first foreign-language edition of Black Elk Speaks was Siegfried Lang's German translation, published in Switzerland in 1955. After the University of Nebraska issued a successful paperback reprint in 1961, new translations appeared in

show abstract

Section: Beb Vuyk Decolonization and Transnational Modernismmentioning

confidence: 99%

Black Elk Faces East: Beb Vuyk, Cultural Translation, and John G. Neihardt's Black Elk Speaks

Kelderman

2023

Transnational American Studies

View full text Add to dashboard Cite

show abstract

“…Within this shared ontopolitical framework, some scholars emphasize the common, trans-Indigenous commitment to practices of resistance, which bring together multiple Indigenous experiences without losing the multiplicity, diversity, and specificity of history, culture, time, and location (Allen 2012). However, others caution against unduly homogenizing and totalizing Indigenous scholarship and experience (Smith 1999, 6) and warn against the dangers of the "assimilative assaults" (Justice 2016, 28) enacted by settler colonial states in the pursuit of pan-Nativism over localized specificity.…”

Section: Interrogating Anthropocenic Enfolding Through the Mirror Of ...mentioning

confidence: 99%

The Politics of the Anthropocene: Temporality, Ecology, and Indigeneity

Randazzo

Richter

2021

International Political Sociology

View full text Add to dashboard Cite

The notion of the Anthropocene has become an instrumental backdrop against which post-foundational social theory and political research frame political action in a way that defies modern certainty and, somewhat paradoxically, anthropocentrism, under conditions of drastic ecological changes. But what exactly is the theoretical promise of the Anthropocene? This paper seeks to explore what the concept can offer to critical social science and, conversely, how these critical approaches define and locate the analytical and the political purchase of the Anthropocene, through the critical lens of Indigenous scholarship. The paper genealogically retraces the transition from a science-led, discontinuous-descriptive to a continuous-ontological conceptualization of the Anthropocene. It then unpacks how the notions of ecological relationality and non-human agency deployed in the latter closely parallel certain lines of argumentation in Indigenous thought and politics. Drawing on critical Indigenous studies, the paper formulates a critique of how relational perspectives enfold alternative ontologies and politics within an overarching Anthropocene ontology that is not only problematically universalizing, but also replaces the genuine engagement with differences and resistance.

show abstract

“…These trans‐Indigenous awakenings speak to possibilities for change and the significance of creating spaces where narrative sovereignty is an explicit priority 9 . The term trans‐Indigenous is used here to enrich distinct experiences and conversations that “acknowledge the mobility and multiple interactions of Indigenous peoples, cultures, histories, and texts” (Allen, 2012, xiv). In this case, I also include media‐making, films, festival experiences, on‐ and offline relationships, and digital connections that expand global networks while also being grounded in local interactions 10 .…”

mentioning

confidence: 99%

4th World Media Lab

Hurtubise

2023

Visual Anthropology Review

View full text Add to dashboard Cite

Indigenous joy does not often make the headlines, but for the 4th World Media Lab fellows, it is a standout feature of their gatherings. The 2021-2022 cohort of emerging media-makers met in person for the first time at the Camden International Film Festival (CIFF), a top documentary film festival focused on artist support and industry connections. 1 After the past few tumultuous and isolating years, the healing joy of 4th World was palpable. One participant, Lucía Ortega Toledo (Zapotec), reflected on the "spirit of celebration, of feeling so, so grateful to be there and so welcomed" (interview with author, April 24, 2022). Wrapped in Maine's fall coastal breezes, the 4th World fellows gathered a few days before the CIFF festival began. There, the fellows met other artists at the Points North Institute, incubating ideas over a crisp fall bonfire before a downpour, swapping industry stories while taking a smooth sail around the harbor, and developing relationships in a space where underrepresented artists of color were the majority. Writing from my experience as a visual anthropology PhD student and strategist for Nia Tero, 2 a global foundation committed to Indigenous guardianship of vital ecosystems, this review explores how 4th World cultivates innovative Indigenous media-makers, healing joy, and sovereignty.Reflecting on their experience, Theola Ross (Pimicikamak Cree Nation) used their Cree language to explain this feeling: I think 4th World to me is… sâkihitowin, is the best word I could say that you could come up with, is that "we love each other" (laughs). It's like a pure love… We're very connected. It's like a family (Nia Tero, unpublished interview, February 23, 2022). In addition to participating in professional development workshops, the fellows shared a deep understanding of their lives, work, and industry journeys with each other through solidarity and laughter. The festival infused art and a media buzz into

show abstract

Trans-Indigenous: Methodologies for Global Native Literary Studies by Chadwick Allen (review)

Cited by 3 publications

References 3 publications

Black Elk Faces East: Beb Vuyk, Cultural Translation, and John G. Neihardt's Black Elk Speaks

Black Elk Faces East: Beb Vuyk, Cultural Translation, and John G. Neihardt's Black Elk Speaks

The Politics of the Anthropocene: Temporality, Ecology, and Indigeneity

4th World Media Lab

Contact Info

Product

Resources

About