Historically, the issue of representation in postcolonial studies is one of some contention. While scholarship might recognize the necessity for highlighting the plights and struggles attendant to postcolonial societies, the primary...
moreHistorically, the issue of representation in postcolonial studies is one of some contention. While scholarship might recognize the necessity for highlighting the plights and struggles attendant to postcolonial societies, the primary literature being studied is most often written by natives of those societies themselves. This gap is especially evident with Indigenous cultures, where there are few Indigenous scholars working in the academy. We are at the point now, though, when we have a multiplicity (but not a plurality) of Indigenous voices both writing literature (poetry, memoir, fiction, film, etc.) and academic criticism. However, there is value in non-Natives reading and writing about Indigenous artworks, just as there is value in the communities from which these writers originate engaging with these creative expressions as well. Certainly, when Indigenous writing is being read, taught, and written about, the perspectives of Indigenous writers stand for themselves and are able to combat and decolonize settler perceptions of Indigenous life and culture. In North America, there are hundreds of distinct Indigenous tribes and nations, each with its own culture and language. No study of Indigenous literature can be so comprehensive as to do justice to these diverse cultures, so I have chosen to focus upon one.
The richness and diversity of Haudenosaunee literature requires that this thesis focus primarily on the work of two writers: Eric Gansworth, an Onondaga who grew up on the Tuscarora Reservation outside Niagara Falls, New York and the poet James Thomas Stevens, a Mohawk who spent time as a child on the Tuscarora Reservation as well as the Grand River Reserve in Ontario. That these two contemporaries, both born in 1966, had some congruencies in their youth provides me with the opportunity to study their work in the context of “How do current Haudenosaunee writers engage with their history and culture in their work?” In other words, what methods of self-representation do they exhibit; what postcolonial concerns do they engage with; and what, if any, decolonizing strategies are apparent in their creative expressions?