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Colonialism in children's literature
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The Ingalls, whether at fault of their own or impressions from society, enter the West with preconceived prejudices against its inhabitants. This creates a variety of dynamics within the little family, as some individuals, such as Ma, look down upon the Indians, while others, such as Laura, finds fascination in the natives. It is the promise of seeing Indians, most importantly Indian’s babies, that allows Pa to secure Laura’s desire to move West. Yet there are familial influences, specifically Ma’s, that block Laura from fully embracing the Indians and having a relationship with her native neighbors. Implications teach her to distance herself from the Indians by disassociating them from humanity. However, as this essay will later discuss, …show more content…
Laura’s relationship with a nonhuman character, as well as her tomboyish and nonwhite ways, still place her as a reflection of the Indians. If Laura had been born into a different family, she may have been taught to accept the Indians for their differences; however, her family has instilled in her prejudice. While Pa may suggest their is humanity in Indians, he still holds prejudice against them and teaches these by example to his children. When the Osage left their home, “Pa said that Indian was no common trash,” (Wilder 229) implying that he thinks of other Indians as “trash.” He almost calls them “screeching dev—[ils]”, but is stopped because “Ma’s lips were pressed together and she shook a little shake of her head at Pa” (Wilder 144). She does this to protect the girls, however it is not to protect them from developing prejudice against the Indians, but rather to not get them worked up and frightened. Ma also makes several anti-Indian comments throughout the novel, such as “I don’t like Indians around underfoot” (Wilder 229) and “Oh, Charles, if they only will [fight each other]” (Wilder 298). When Laura asks when she will see a papoose, Ma responds ““Goodness! What do you want to see an Indian baby for?” (Wilder 123). Just the idea of it horrifies Ma. This wound of prejudice festers fear in the Ingalls.
“Laura knew that Ma was afraid of Indians” (Wilder 263), and she talks about them as if they were dangerous animals that need to be removed for the safety of the civilized folks. Ma and Pa fear the unpredictable wildness in the Indians, using caution much like one would have when they stumbled upon a wild animal, and view them as savage creatures. When Laura tells Pa she thought of turning Jack loose on the Indians, he becomes very angry and afraid. He says that had she done so, Jack “would have bitten those Indians, then there would have been trouble. Bad trouble.” (Wilder 146) and killing Jack would not have been all they would do. On more than one occasion, Indians come to the Ingalls’ home and take whatever they please. The family stands back and allows the home to be ravaged, out of fear of what would happen if they drew attention to themselves by trying to intervene. The family dynamic of prejudice against, and fear of, the Indians impacts Laura’s ability to associate with the Indians. She is young and her world revolves around her family; she cannot stand against their beliefs. Therefore, she subconsciously represses the connection she shares with the …show more content…
Indians. Her family’s prejudice of the Indians leads Laura to view them as a form of entertainment; more specifically a form of animalistic entertainment. Laura’s main obsession with Indians is their babies. She asks several times “Pa, when are we going to see a papoose?” (Wilder 123). Her pleading resembles the attitude I would have when going to the Phoenix Zoo as a child. Whenever there was a new baby animal, I was so excited to go and look at the cute little creature. Laura does not want to see a “papoose” because it is a baby and babies are cute. She already has an infant in the family, and she does not show as much interest in Baby Carrie as she does in a baby Indian. She is interested in the exotic nature of the Indian baby, and treats it with the fascination of a different species’ baby. The baby Indian is not the only person Laura treats like a zoo animal. When she sees Indians for the first time, she runs into the house and hides behind a slab of wood leaning on the wall. She stares as they wander around an unnatural confinement, finding entertainment in the viewing. The slab of wood is an important barrier she believes offers her protection from the strange and dangerous creature. Laura “couldn’t help moving her head just a little, so that one eye peeped out and she could see the wild men”, but “felt safer” (Wilder 138) behind the piece of wood, which represents a fence between herself and the terrifying “animals” before her. They have black eyes, echoing other descriptions of inhuman eyes in the other creatures Laura has encountered on the prairie “” (). Wilder does not describe the communication between the two Indians as a language, but as “short, hard sounds” (140). Making a “sound” rather than speaking depicts animalistic communication between the Indians. The language barrier between the Ingalls and the Indians parallel the language barrier between humans and animals. The Indians are portrayed as more animalistic than the Ingalls due to their vast difference in way of life compared to the white settlers. They are described as mostly naked, only wearing animal furs, and making animal-like sounds, presenting them in a physically animalistic context, and were once free to roam where they pleased. But now that the area is being colonized, they are being herded out of the way. The Ingalls observe this from their point of privileged gaze as the Indians march away towards the end of the novel. They fascinate Laura and she finally spots a “papoose.” Laura wants to possess the baby as her pet, which echoes the proslavery message Ginsberg describes in her essay “Of Babies, Beasts, and Bondage” that worked to “…sentimentalize slavery by repeated allusions to the loving bonds between humans and their pets (‘slave children are pets in the house’…” (89). She becomes very upset and emotional that she cannot have the infant, exclaiming “Oh, I want it! I want it!” and demands “Pa, get me that little Indian baby!” (Wilder 308), admitting to claim ownership over the individual. She has “the desire to catch a living creature” (Ginsberg, 95), viewing the baby as a sort of pet to be had, and acts as many children do by throwing a tantrum when she is told she can’t have it. Laura mentions several times in the text that she won’t cry because it is childish and “she knew it was shameful to cry” (Wilder 24), and doesn’t shed more than a few tears during the more intense scenes in the book. However, she is a blubbering mess, “her eyes were full of tears and sobs kept jerking out of her throat” (Wilder 310), because she can’t possess a little baby with black eyes, much like a child cries when its parents won’t let it get a dog or cat at the pet store. The portrayal of Indians in an animalistic way restates the attitudes towards slaves, attempting to “…collapse the boundaries between human and animal” (Ginsberg 91). The white settlers are attempting to draw whatever distinctions between themselves and the Indians as they can, as a weapon to manipulate them into confinement. Laura also has qualities that can connect her to the animalistic portrayal of the Indians.
Jack the dog has the closest bond with Laura out of the Ingalls family. She shows a connection with the animal, and has a pretty good idea what his limitations are. While still traveling in the covered wagon, Laura is the only one concerned about Jack’s ability to make it across the big creek, and says, “I wish Jack could ride in the wagon, Pa”. Pa just ignores her concern and Ma says “Jack can swim, Laura, He will be all right.” (Wilder 20). But Jack was not all right! Once they cross the creek, Laura is the first to notice Jack’s absence. He was swept away by water and presumed dead by the family. When Jack does return to the family, it is Laura that first notices he is back. “She saw something. Deep in the dark beyond the firelight, two green lights were shining near the ground. They were eyes” (Wilder 33). Initially Laura is frighten, believing it is a wolf, and “the next thing she knew she was trying to hug a jumping, panting, wriggling Jack, who lapped her face and hands with his warm wet tongue.” (Wilder 34-35). When reunited with the family, the very first person Jack greets is Laura. He also chooses to “lay down close to Laura” (Wilder 36) many times. During their time on the little house on the prairie, Laura takes Jack’s feelings into account most often. She asks his forgiveness on behalf of the family when he returns after the creek incident, “you knew we didn’t mean it,
didn’t you, Jack?” (Wilder 36), suggests and pleads that he be allowed out when they visit the Indian camp, “please, can’t Jack come, too?” (Wilder 173), and “Laura tried to comfort Jack” (Wilder 133) all the times he was chained up. Laura puts her confidence in Jack’s ability to protect the family, believing “Jack’s not afraid of anything every!” (Wilder 215) and telling Mary “Jack won’t let [the Indians] hurt us. We’ll be safe if we stay close to Jack.” (Wilder 135). Laura’s strong relationship with Jack shows her ability to form connections with, and care for, animal creatures, providing reason to why she feels bound to Indians, though she treats them as animals, and wants to have an Indian’s baby to care for as a pet. The relationship between Jack and Laura is important because it symbolizes how much of an outcast Laura is within her family. Her mother fears the Indians and any interaction with them, while Laura finds them intriguing. Mary is a good little girl that always does the right thing and puts others before herself, while Laura prefers think for herself and wants to be herself before others. Laura has no interest in the nurturing responsibility of caring for Baby Carrie. The only human family member that Laura would have the most in common with is Pa. She shares more in common with him, importantly their somewhat more positive acceptance of Indians compared to the other characters of the book, however she is a little girl and he is a grown man. Their power of their gender divide outweighs the species divide between Laura and Jack, making that Laura’s strongest relationship. This relationship sets Laura up for her ability to have a deeper connection with the Indians, in which their racial divide is outweighed by the fabricated species divide Laura and her family have created.
Lives for Native Americans on reservations have never quite been easy. There are many struggles that most outsiders are completely oblivious about. In her book The Roundhouse, Louise Erdrich brings those problems to light. She gives her readers a feel of what it is like to be Native American by illustrating the struggles through the life of Joe, a 13-year-old Native American boy living on a North Dakota reservation. This book explores an avenue of advocacy against social injustices. The most observable plight Joe suffers is figuring out how to deal with the injustice acted against his mother, which has caused strife within his entire family and within himself.
O’Brien argues the multiple Indians who are put forth in histories as being the last of their tribe: Eunice Mahwee of the Pequots, Esther of the Royal Narragansetts. This phenomenon falsely narrates the disappearance of Indian people, being relegated to anonymity except for the “last of their kind.” These stories also discuss the purity of Indians, downplaying their current environment. Indians were only Indians if they had complete pure blood, one drop of anything other than their own tribe meant they were not Indians. The racist contradictions in this logic is pointed out by O’Brien. For whites, any claim to one “drop” of New England Puritan blood meant this person could claim to be a descendant of the Puritan Fathers. The children or grandchildren of the “last” Indians were not truly Indian because they did not grow up in a wigwam, or possess their native
This book report deal with the Native American culture and how a girl named Taylor got away from what was expected of her as a part of her rural town in Pittman, Kentucky. She struggles along the way with her old beat up car and gets as far west as she can. Along the way she take care of an abandoned child which she found in the backseat of her car and decides to take care of her. She end up in a town outside Tucson and soon makes friends which she will consider family in the end.
It is not out of line to expect Native Americans to live like their ancestors, and I agree with the way that O'Nell made the government look like the wrongdoers. She talks like "indians" are just part of stories or like they have not kept up with the times. This book points out many of the problems for native americans by bringing out problems in identity, culture, and depression dealing with the Flathead Tribe in Montana. The book is divided into three parts to accomplish this. Part 1 is about the American government's policies that were put on the reservations and how it affected the culture of the Flathead Tribe attached to that reservation. This is the base for is to come in the next two parts, which talk about how lonliness an pity tie into the identity and depression.
Professor and poet Deborah A. Miranda, pieces together the past and uncovers and presents us with a story--a Californian story--in her memoir, “Bad Indians.” Her use of the Christian Novena, “Novena to Bad Indians,” illustrates the irony of using the form of her oppressors as a call out for help, not to God, but to her past ancestors. We tend to think of religion as a form of salvation and redemption of our lives here on Earth, in which we bare down and ask for forgiveness. But by challenging this common discourse using theological allegories and satirical terminology, Miranda turns her attention away from a Deity to call the reader out for help. It is crucial to recognize the struggles that the Native community currently face. Californian Indians are often not given recognition for their identity and their heritage, and are also repeatedly stereotyped as abusive, alcoholic, uncivilized, and “freeloaders” of the United States government. Such generalizations root back from European colonization, nevertheless still linger in our contemporary society. Miranda has taken the first step forward in characterizing few of these stereotypes in her Novena, but she’s given her story. Now what are we going to do with ours? It’s up to us to create our
In “A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson,” Mary Rowlandson, a Puritan mother from Lancaster, Massachusetts, recounts the invasion of her town by Indians in 1676 during “King Philip’s War,” when the Indians attempted to regain their tribal lands. She describes the period of time where she is held under captivity by the Indians, and the dire circumstances under which she lives. During these terrible weeks, Mary Rowlandson deals with the death of her youngest child, the absence of her Christian family and friends, the terrible conditions that she must survive, and her struggle to maintain her faith in God. She also learns how to cope with the Indians amongst whom she lives, which causes her attitude towards them to undergo several changes. At first, she is utterly appalled by their lifestyle and actions, but as time passes she grows dependent upon them, and by the end of her captivity, she almost admires their ability to survive the harshest times with a very minimal amount of possessions and resources. Despite her growing awe of the Indian lifestyle, her attitude towards them always maintains a view that they are the “enemy.”
In the book Bad Indians, Miranda talks about the many issues Indigenous People go through. Miranda talks about the struggles Indigenous people go through; however, she talks about them in the perspective of Native Americans. Many people learn about Indigenous People through classrooms and textbooks, in the perspective of White people. In Bad Indians, Miranda uses different literary devices to show her perspective of the way Indigenous People were treated, the issues that arose from missionization, as well as the violence that followed through such issues. Bad Indians is an excellent example that shows how different history is told in different perspectives.
We see scenes where Mae is happily conversing with her mother in both English and Wampanoag in the car as they pass through a town of Wampanoag named streets. This visual imagery urges the viewer to wonder how these familiar representations of Indian words and sayings work to hide how the indigenous people live in modern times. With the lack of presence of local Native peoples in the forms of mass media, people have started to believe the myth of the disappearance of the Native peoples in places such as New England. The film also briefly gestures, through interviews, that people have started to dismiss Indians as being long gone from the world, and that non-Natives see them as “invisible people” in order to justify the Euroamerican absorption of indigenous regions. The film encourages us to understand that, even with the impact of history, Native peoples still live here, and that they are still connected to their native land, that their homeland is one of the most important relationships. Jessie explains, “I lost my land rights” Translated into Wampanoag is “I fall down onto the ground,” because “For Wampanoag people to lose one’s land, is to fall off your
Perpetuation of Native American Stereotypes in Children's Literature Caution should be used when selecting books including Native Americans, due to the lasting images that books and pictures provide to children. This paper will examine the portrayal of Native Americans in children's literature. I will discuss specific stereotypes that are present and should be avoided, as well as positive examples. I will also highlight evaluative criteria that will be useful in selecting appropriate materials for children and provide examples of good and bad books. Children will read many books as they grow up.
Although the work is 40 years old, “Custer Died for Your Sins” is still relevant and valuable in explaining the history and problems that Indians face in the United States. Deloria’s book reveals the White view of Indians as false compared to the reality of how Indians are in real life. The forceful intrusion of the U.S. Government and Christian missionaries have had the most oppressing and damaging affect on Indians. There is hope in Delorias words though. He believes that as more tribes become more politically active and capable, they will be able to become more economically independent for future generations. He feels much hope in the 1960’s generation of college age Indians returning to take ownership of their tribes problems and build a better future for their children.
Although the work is 40 years old, “Custer Died for Your Sins” is still relevant and valuable in explaining the history and problems that Indians face in the United States. Deloria book reveals the Whites view of Indians as false compared to the reality of how Indians are in real life. The forceful intrusion of the U.S. Government and Christian missionaries have had the most oppressing and damaging effect on Indians. There is hope in Delorias words though. He believes that as more tribes become more politically active and capable, they will be able to become more economically independent for future generations. He feels much hope in the 1960’s generation of college age Indians returning to take ownership of their tribes problems.
Louise Erdrich’s short story “American horse” is a literary piece written by an author whose works emphasize the American experience for a multitude of different people from a plethora of various ethnic backgrounds. While Erdrich utilizes a full arsenal of literary elements to better convey this particular story to the reader, perhaps the two most prominent are theme and point of view. At first glance this story seems to portray the struggle of a mother who has her son ripped from her arms by government authorities; however, if the reader simply steps back to analyze the larger picture, the theme becomes clear. It is important to understand the backgrounds of both the protagonist and antagonists when analyzing theme of this short story. Albetrine, who is the short story’s protagonist, is a Native American woman who characterizes her son Buddy as “the best thing that has ever happened to me”. The antagonist, are westerners who work on behalf of the United States Government. Given this dynamic, the stage is set for a clash between the two forces. The struggle between these two can be viewed as a microcosm for what has occurred throughout history between Native Americans and Caucasians. With all this in mind, the reader can see that the theme of this piece is the battle of Native Americans to maintain their culture and way of life as their homeland is invaded by Caucasians. In addition to the theme, Erdrich’s usage of the third person limited point of view helps the reader understand the short story from several different perspectives while allowing the story to maintain the ambiguity and mysteriousness that was felt by many Natives Americans as they endured similar struggles. These two literary elements help set an underlying atmos...
All in all, the treatment of the American Indian during the expansion westward was cruel and harsh. Thus, A Century of Dishonor conveys the truth about the frontier more so than the frontier thesis. Additionally, the common beliefs about the old west are founded in lies and deception. The despair that comes with knowing that people will continue to believe in these false ideas is epitomized by Terrell’s statement, “Perhaps nothing will ever penetrate the haze of puerile romance with which writers unfaithful to their profession and to themselves have surrounded the westerner who made a living in the saddle” (Terrell 182).
Before the introduction of the “pale face” Native Americans lived a calm and serene life. They lived in big communities and help one another in order to survive. They had a form of religion, poly-theistic, that would be their main form of salvation. They had chiefs and warriors. They had teepees that would allow them to quickly pack up and move. The Native Americans were a nomadic, primitive people that did not live up to the whiter man’s view of “civilization”. However, the white man, pale face, felt the need to change the Native Americans barbaric ways of life. The Americans were smart in their efforts in trying to convert the Indians. They would go after the kids because they were still young and gullible. “Yes, my child, several others besides Judewin are going away with the palefaces. Your brother said the missionaries had inquired about his little sister... “Did he tell them to take me, mother” (40). The children were impressionable. In this first story, the daughter gets hooked on going with the missionaries because they said they had apple trees and being that she has never seen an apple tree, she begged her mother to go not knowing that her mother did not want to send her away. Some Indians enjoyed leaving with the Americans; others did not because of what the Americans had done to the Indians. The mother in this story had told her daughter stories of what the paleface had done and how they had killed most...
For example, in the local school, stereotypes such as the image of the ‘wild man’ are consolidated by claiming that there was cannibalism among the indigenous people of the northwest coast (Soper-Jones 2009, 20; Robinson 2010, 68f.). Moreover, native people are still considered to be second-class citizens, which is pointed out by Lisamarie’s aunt Trudy, when she has been harassed by some white guys in a car: “[Y]ou’re a mouthy Indian, and everyone thinks we’re born sluts. Those guys would have said you were asking for it and got off scot-free”