This project explores ways of engaging with "impossible moments" that unsettle our reading practices. / This project arose out of restlessness, on my part, regarding how to read and engage with elements in Indigenous literatures written in Canada, which I could hitherto label as supernatural occurrences. Indeed, my Euro-Western literary education has been unable to provide appropriate tools for profoundly exploring the supernatural occurrences that I was encountering in the literature—a limitation that is made clear by scholars like Vine Deloria Jr. (Sioux), whose work calls for considering origin stories as literally possible. Through this thesis, I re-conceptualize these “supernatural” occurrences as “impossible moments”—a term that I use to avoid the connotations of Euro-Western rationalist nomenclature while also remaining aware that I read from an outsider position. My literary archive consists of Richard Wagamese’s (Anishinaabe) novel Keeper ’n Me (1994), his autobiographical book For Joshua (2002), Lee Maracle’s (Stó:lō) novel Ravensong (1993), and its sequel Celia’s Song (2014). Through the project, I establish two ethical, self-reflexive reading practices: one considers my active participation as a reader within the narratives and the other attends to my role as a reader in the “real” world. These reading practices are established both within the body of the thesis, as well as in extensive meditations within the footnotes. As an outsider, I employ my reading practices with the intention of bringing awareness to the limitations of Western literary reading practices, while at the same time not assuming an authoritative voice. Particularly important for my explorations of impossible moments is Daniel Heath Justice’s (Cherokee) principles of “kinship,” a term that identifies relational responsibilities between all living things. Utilizing the principles of kinship throughout this project allows me to demonstrate that impossible moments occur through narrations of the relational engagements that exist between all living things and the characters’ spiritual practices. / Thesis / Master of Arts (MA) / This project presents close readings of what are conceptualized as “impossible moments” in four literary works : Richard Wagamese’s (Anishinaabe) books Keeper ’n Me (1994) and For Joshua (2002), as well as author Lee Maracle’s (Stó:lō) novels Ravensong (1994) and its sequel Celia’s Song (2014). The term “impossible moments” may be understood as characterizing unsettling reading experiences, particularly those that leave the outside (i.e. non-local and, or non-Indigenous) reader on unfamiliar ground regarding how best to interpret the “impossibilities” that occur within a given narrative. The critical framework in this project demonstrates that “impossibilities” in Wagamese and Maracle’s works are expressions of kinship between all living things (i.e. humans, the land, the animals, and spirits) as well as expressions of spiritual traditions and ceremonies. Indeed, this project demonstrates the need to reassess our reading practices to encompass differentiated ways of knowing.

This dissertation examines how the indigenous subject has been constructed in the Americas and explores the interests of individuals, power groups, and institutions behind these characterizations. Two notions are proposed: literary portrait and self-portrait, as opposing tendencies configuring the indigenous subject. The portrait starts as a Hispanic colonial creation that kidnaps indigenous memory, pillages natural resources and is the basis of stereotypes that still endure. Next, creoles and mestizos' portrait at the birth of Latin American nations shows the indigenous as barbarians or noble savages, enabling territorial and mental occupation of indigenous spaces and attempting to assimilate the indigenous to the new nations. A portrait of indianism emerges, idealizing and accepting the "indian" under the mestizo category, dissociated from a culture, assumed as dead or a relic of the past. The final representations are the portraits of indigenism, where the indigenous are social subjects without protagonism, and of neo-indigenism, where they are represented with a religious wisdom and power to fight against foreigners that destroy the sacred circle of nature. In radical contrast, the self-portrait defies all previous representations. Authors Enrique Sam Colop (Maya K'iché), José Luis Ayala (Aymara) and Elicura Chihuailaf (Mapuche) recover indigenous literary autonomy. Vito Apüshana (Wayúu), Briceida Cuevas (Maya Yucateca) and Natalia Toledo (Zapotec) consolidate the self-portrait at the end of the XXth and the beginning of the XXIst centuries. Self-portrait is built from tradition and reinvention of the culture, recovering indigenous agency, burying centuries of the seizure of indigenous memory and witnessing from a plural "I" their historical resistance to old and new colonialisms. This literary self-portrait accompanies the struggles for political, economic, cultural and ecological autonomy; recovers the indigenous languages as a tool for resistance, knowledge and aesthetic; uses the dominant foreign languages to form a multicultural reader; defends the notion that nature possesses a language that can be decoded; emphasizes the power of words; uses poetry as a tool for decolonization, fighting racism, and demanding equality; and values of the concept of Buen Vivir. These concepts proclaim a deep cultural transformation that is now underway. This dissertation is written in Spanish.

“Indigenousness and the Reconstruction of the Other in Guatemalan Indigenous Literature” examines the production of a contemporary Indigenous literature in Guatemala. With the aid of a multidisciplinary approach informed by cultural, feminist, gender, socio-anthropological, and postcolonial studies, I analyze the emergence and ongoing struggle of Maya writers in Guatemala to show how the production of an alternate ideology contests official notions of nationhood and promotes a more inclusive space. I argue that Maya writers redefine Indigenous identity by reinstating Indigenous agency and self-determination, and deconstructing and rearticulating ethnicity, class and gender, among other markers of identity. I begin by examining the indio as the basis of colonial and national narratives that logically organize the Guatemalan nation. I then observe the emergence of a contemporary Indigenous literature in Guatemala in the 1970s, a literature that, I argue, isolates and contests the position that was assigned to the indio and proposes a literature written by and for the Indigenous peoples of Guatemala. I posit that the inauguration of a Maya cultural space occurs with Luis de Lión’s novel El tiempo principia en Xibalbá (1985) and Gaspar Pedro González’ La otra cara (1992). I then observe the destabilization of traditional Maya female roles and symbols in the recent work of female Indigenous poets, Calixta Gabriel Xiquín and Maya Cu. Lastly, in the work of Víctor Montejo and Humberto Ak’abal I identify a negotiation of heterogeneity and essentialism for the development of a cultural project that looks to the formation of a pluricultural, plurinational Guatemalan state.

“Indigenousness and the Reconstruction of the Other in Guatemalan Indigenous Literature” examines the production of a contemporary Indigenous literature in Guatemala. With the aid of a multidisciplinary approach informed by cultural, feminist, gender, socio-anthropological, and postcolonial studies, I analyze the emergence and ongoing struggle of Maya writers in Guatemala to show how the production of an alternate ideology contests official notions of nationhood and promotes a more inclusive space. I argue that Maya writers redefine Indigenous identity by reinstating Indigenous agency and self-determination, and deconstructing and rearticulating ethnicity, class and gender, among other markers of identity. I begin by examining the indio as the basis of colonial and national narratives that logically organize the Guatemalan nation. I then observe the emergence of a contemporary Indigenous literature in Guatemala in the 1970s, a literature that, I argue, isolates and contests the position that was assigned to the indio and proposes a literature written by and for the Indigenous peoples of Guatemala. I posit that the inauguration of a Maya cultural space occurs with Luis de Lión’s novel El tiempo principia en Xibalbá (1985) and Gaspar Pedro González’ La otra cara (1992). I then observe the destabilization of traditional Maya female roles and symbols in the recent work of female Indigenous poets, Calixta Gabriel Xiquín and Maya Cu. Lastly, in the work of Víctor Montejo and Humberto Ak’abal I identify a negotiation of heterogeneity and essentialism for the development of a cultural project that looks to the formation of a pluricultural, plurinational Guatemalan state.

Many important developments have followed from the distinction being made between post-colonial and settler-colonial situations. This distinction has had implications that reach across disciplines, but have especially impacted the immerging field of Indigenous studies in Canada, which had previously been drawing, and to a certain extent continue to draw, on theories from post-colonial studies. I write this at the intersection of Indigenous studies and English literature building on the theories of decolonization in settler-colonial situations. I show that English poetry written by people in the Indigenous prairie context is one particularly active site of decolonization, in the sense that scholars such as Linda Tuhiwai Smith explain. Through the poetry of Louise Halfe, Duncan Mercredi, Gregory Scofield, Marie Annharte (Née Baker) I show how important elements of Indigenous culture are being translated into printed poetry. Furthermore, these poets are Indigenizing aspects of settler-colonial culture. I use Halfe’s poetry, especially her collection Bear Bones & Feathers, to show the ways in which Indigenous concepts of medicine can be translated into printed poetic form and bring healing for the injuries inflicted by colonialism. Scholars Jo-Ann Episkenew and Sam McKegney provide other examples of this practice and the theoretical underpinnings for literature operating as medicine. Mercredi’s poetry reveals that some of the oral character of Indigenous stories can be translated into poetry. Indigenous scholars such as Neal McLeod argue that Indigenous cultures have long engaged in the use of wit and metaphor that is so prolific in poetry. Scofield translates ceremony into poetry. Drawing in part on J.L. Austin’s notion of performativity, I show that Indigenous poetry is an active force within communities. I read Annharte’s poetry as an example of Indigenization and activism in which she destabilizes the authority of the English language. Francis challenges artistic genres to assert his own Indigenous perspective in much the same way many Indigenous people are choosing not to seek the recognition of the neo-liberal state in what Glenn Coulthard calls “the politics of recognition.” I explore the significant potential for decolonization in this writing by authors writing from Indigenous perspectives. / October 2016

O trabalho em questão tem por objetivo geral verificar quais visões acerca dos indígenas ficaram registradas nas narrativas do século XIX no Brasil e na Argentina. Para tanto, analisamos os textos Etnologia Americana, presente na obra Conflicto y armonias de las razas en América, de Domingo Faustino Sarmiento, e o romance indigenista O Guarani, de José de Alencar. Utilizamos a metodologia da análise comparativa para compreendermos alguns aspectos sociais dos dois países que, apesar de apresentarem realidades distintas, fizeram parte de um complexo quadro político, cultural e social da América Latina no século XIX; os dois países procuravam constituir-se enquanto Nação, tendo que solucionar algumas demandas herdadas do período colonial. O esforço de elaboração de um projeto nacional passava pela construção e reconhecimento de um passado nacional que incluía a questão indígena. Essa especificidade, inerente aos países latino-americanos, moveu nosso interesse para a pesquisa, dirigindo o esforço filológico no sentido interpretar como os textos acima mencionados apresentavam os indígenas. Com a finalidade de ampliar nossa compreensão sobre o tratamento dado à temática indígena no século XIX, realizamos leituras interdisciplinares que nos auxiliaram no sentido de revelar como se dava a produção do pensamento social, elemento que fundamentava as visões que os textos nos apresentam. / The work in question aims at general check which visions about the indigenous were recorded in the 19th century narratives in Brazil and in Argentina. To this end, we analyze the texts \"American Ethnology\", present in the work \"Conflicto y armonias de las razas en América\" by Domingo Faustino Sarmiento, and the Indian novel O Guarani, by José de Alencar. We use the methodology of comparative analysis to understand some social aspects of the two countries which, although present distinct realities, they were part of a complex political, cultural and social framework of Latin America in the 19th century; the two countries sought to establish itself as a nation having to solve some inherited from the colonial period demands. The effort to develop a national project passed by construction and recognition of a national past that included the indigenous question. This specificity, which is inherent to Latin American countries, moved our interest for research, driving the philological effort to interpret how the texts mentioned above presented the natives. In order to broaden our understanding of the treatment given to indigenous issues in the 19th century, we conduct interdisciplinary readings that helped to reveal how was the production of social thought, the aim that justify the visions that the texts present us.

Submitted by Jos? Henrique Henrique (jose.neves@ufvjm.edu.br) on 2017-08-11T18:15:47Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) gilmara_maria_rodrigues_casagrande.pdf: 1282290 bytes, checksum: 62d40f50c9cab3d88d1cb6e8a793c3f1 (MD5) / Approved for entry into archive by Rodrigo Martins Cruz (rodrigo.cruz@ufvjm.edu.br) on 2017-08-14T16:32:23Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) gilmara_maria_rodrigues_casagrande.pdf: 1282290 bytes, checksum: 62d40f50c9cab3d88d1cb6e8a793c3f1 (MD5) / Made available in DSpace on 2017-08-14T16:32:23Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) gilmara_maria_rodrigues_casagrande.pdf: 1282290 bytes, checksum: 62d40f50c9cab3d88d1cb6e8a793c3f1 (MD5) Previous issue date: 2016 / O presente trabalho tem por objetivo contextualizar a hist?ria de lutas e conquistas dos povos ind?genas no Brasil e, em especial, dos Xacriab?. O interesse em compreender os povos Xacriab?, situados em S?o Jo?o das Miss?es ? Norte de Minas Gerais ? Brasil, ? pertinente, visto que, ao tecermos considera??es da esfera macro (ind?genas no Brasil) para a micro (ind?genas em Minas Gerais), conseguimos compreender os desafios pelos quais eles passaram. Desse modo, tendo em vista que os Xacriab? possuem uma rica literatura materializada na escrita, cujas obras de autoria coletiva permitem entrever os embates hist?ricos e a produ??o de mitos, pode-se perceber como estes sujeitos lidaram com o processo escolar. Nesse sentido, busca-se, tamb?m, atrav?s da an?lise de duas obras liter?rias escritas em l?ngua portuguesa: O tempo passa e a hist?ria fica (1997) e Com os mais velhos (2005), i) identificar como os Xacriab? incorporam o discurso m?tico dentro da aldeia e fora dela; ii) entender como esses ?ndios se apresentam socialmente por meio da obra liter?ria e do mito; e iii) compreender o mito estudado sob as classifica??es metam?rficas, uma vez que se detectou, na constitui??o das narrativas, o processo de metamorfose. Com base nisso, ao final, torna-se poss?vel analisar o mito da On?a Iai? Cabocla, considerada o principal ser m?tico pelos Xacriab?. / Disserta??o (Mestrado Profissional) ? Programa de P?s-Gradua??o em Ci?ncias Humanas, Universidade Federal dos Vales do Jequitinhonha e Mucuri, 2016. / This study aims to contextualize the story of struggles and achievements of indigenous peoples in Brazil, in particular the Xacriab? people's story. The interest in understanding the Xacriab? people, located in S?o Jo?o das Miss?es ? North of Minas Gerais ? Brazil, is relevant because we can understand the challenges by which they have been through, when we make considerations which go from the macro sphere (indigenous in Brazil) to the micro (indigenous in Minas Gerais). Thus, given that the Xacriab? people have a rich literature materialized in writing, whose works of collective authorship allow a glimpse of the historical conflits and the production of myths, it is possible to see how these people dealt with the school process. In this sense, through the analysis of two literary works written in Portuguese, O tempo passa e a hist?ria fica (1997) and Com os mais velhos (2005), the aim is also i) identify how the Xacriab? people embody the mythic discourse within the village and beyond; ii) understand how these Indians present themselves socially through the literary works and through the myth; and iii) understand the myth which was studied under the metamorphic classifications, once it was detected, in the constitution of the narratives, the process of metamorphosis. Based on that, at the end, it becomes possible to analyze the myth of On?a Iai? Cabocla, considered the main mythical being by the Xacriab? people.

O trabalho em questão tem por objetivo geral verificar quais visões acerca dos indígenas ficaram registradas nas narrativas do século XIX no Brasil e na Argentina. Para tanto, analisamos os textos Etnologia Americana, presente na obra Conflicto y armonias de las razas en América, de Domingo Faustino Sarmiento, e o romance indigenista O Guarani, de José de Alencar. Utilizamos a metodologia da análise comparativa para compreendermos alguns aspectos sociais dos dois países que, apesar de apresentarem realidades distintas, fizeram parte de um complexo quadro político, cultural e social da América Latina no século XIX; os dois países procuravam constituir-se enquanto Nação, tendo que solucionar algumas demandas herdadas do período colonial. O esforço de elaboração de um projeto nacional passava pela construção e reconhecimento de um passado nacional que incluía a questão indígena. Essa especificidade, inerente aos países latino-americanos, moveu nosso interesse para a pesquisa, dirigindo o esforço filológico no sentido interpretar como os textos acima mencionados apresentavam os indígenas. Com a finalidade de ampliar nossa compreensão sobre o tratamento dado à temática indígena no século XIX, realizamos leituras interdisciplinares que nos auxiliaram no sentido de revelar como se dava a produção do pensamento social, elemento que fundamentava as visões que os textos nos apresentam. / The work in question aims at general check which visions about the indigenous were recorded in the 19th century narratives in Brazil and in Argentina. To this end, we analyze the texts \"American Ethnology\", present in the work \"Conflicto y armonias de las razas en América\" by Domingo Faustino Sarmiento, and the Indian novel O Guarani, by José de Alencar. We use the methodology of comparative analysis to understand some social aspects of the two countries which, although present distinct realities, they were part of a complex political, cultural and social framework of Latin America in the 19th century; the two countries sought to establish itself as a nation having to solve some inherited from the colonial period demands. The effort to develop a national project passed by construction and recognition of a national past that included the indigenous question. This specificity, which is inherent to Latin American countries, moved our interest for research, driving the philological effort to interpret how the texts mentioned above presented the natives. In order to broaden our understanding of the treatment given to indigenous issues in the 19th century, we conduct interdisciplinary readings that helped to reveal how was the production of social thought, the aim that justify the visions that the texts present us.

Orientador: Nadia Farage / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-27T07:15:11Z (GMT). No. of bitstreams: 1 Lisboa_PauloVictorAlbertoni_M.pdf: 3020587 bytes, checksum: 7ca3c6374d8e0cba016304486190cd12 (MD5) Previous issue date: 2015 / Resumo: O objetivo desta pesquisa é apresentar uma interpretação da produção literária de Olívio Jekupé, escritor Guarani. A sua atividade literária, que dependia inicialmente dos meios independentes de publicação, mudou profundamente desde a incorporação da literatura indígena contemporânea à categoria editorial de "literatura infantojuvenil", motivada pela formação do Núcleo de Escritores e Artistas Indígenas (NEARIN), em parceria com a Fundação Nacional do Livro Infantil e Juvenil (FNLIJ), e pela legislação vigente. Nesse contexto, ganha relevo a defesa de Olívio Jekupé da consolidação de uma literatura nativa no Brasil que seja capaz de estabelecer uma narratividade outra, frente à sua percepção de que os narradores de histórias orais estão desaparecendo. Embora a compreensão do autor esteja centrada na escrita, suas narrativas literárias apresentam índices de oralidade e marcas composicionais de tradição oral que situam a sua literatura entre a letra e a voz. Por consequência, identificamos algumas das dimensões nas quais a oralidade e o letramento, a letra e a voz encontram-se inscritas nas suas narrativas: nos seus temas, nos seus personagens, na sua forma, na sua composição discursiva. Como pretendemos demonstrar, a literatura de Olívio Jekupé expressa seu hibridismo em várias dessas dimensões / Abstract: The aim of this work is to present an interpretation of Olívio Jekupé¿s literary production, a Guarani writer. His literary activity that was initially dependent of independent means of publication changed profoundly since the incorporation of the contemporary indigenous literature to the editorial category of "children's and youth literature", motivated by the formation of the Núcleo de Escritores e Artistas Indígenas - NEARIN (Center of Writers and Artists Indigenous), in partnership with the Fundação Nacional do Livro Infantil e Juvenil - FNLIJ (Foundation of Children¿s and Youth Book), and by the current legislation. In this context, Olívio Jekupé¿s defense of a consolidation of a native literature in Brazil which is able to establish another narrative before his perception that the narrators of the oral histories are disappearing becomes a highlighted one. Although the author¿s understanding is focused on writing, his literary narratives present rates of orality and compositional marks of oral tradition that place his literature between the letter and the voice. Consequently, we identified some dimensions in which orality and literacy, the letter and the voice meet one another in his narratives: in the themes, in the characters, in the form, in his discursive composition. As we intend to demonstrate, Olívio Jekupé¿s literature expresses its hybridity in several of those dimensions / Mestrado / Antropologia Social / Mestre em Antropologia Social

abstract: Non-Natives and Nativists is a relational analysis of contemporary multiethnic literatures in two countries formed by settler colonialism, the process of nation-building by which colonizers attempt to permanently invade Indigenous lands and develop their own beliefs and practices as governing principles. This dissertation focuses on narratives that establish and sustain settlers’ claims to belonging in the US and Australia and counter-narratives that problematize, subvert, and disavow such claims. The primary focus of my critique is on settler-authored works and the ways they engage with, perpetuate, and occasionally challenge normalized conditions of belonging in the US and Australia; however, every chapter discusses works by Indigenous writers or non-Indigenous writers of color that put forward alternative, overlapping, and often competing claims to belonging. Naming settler narrative strategies and juxtaposing them against those of Indigenous and arrivant populations is meant to unsettle the common sense logic of settler belonging. In other words, the specific features of settler colonialism promulgate and govern a range of devices and motifs through which settler storytellers in both nations respond to related desires, anxieties, and perceived crises. Narrative devices such as author-perpetrated identity hoax, settings imbued with uncanny hauntings, and plots driven by fear of invasion recur to the point of becoming recognizable tropes. Their perpetuation supports the notion that the logics underwriting settler colonialism persist beyond periods of initial colonization and historical frontier violence. These logics—elimination and possession—still shape present-day societies in settler nations, and literature is one of the primary vehicles by which they are operationalized. / Dissertation/Thesis / Doctoral Dissertation English 2019