Cultural Hybridism in N. Scott Momaday’s House Made of Dawn: A Mixture of Pan-Indianism and American Individualism
0
조회
0
다운로드
0
인용
0
참고문헌
키워드
초록
In House Made of Dawn (1968), N. Scott Momaday experiments with diverse kinds of hybridization to find solutions for the trauma of displaced Native Americans. I underscore that if hybridity does create a dynamic tension of two opposing cultures to exert its transgressive power, it becomes the positive version of cultural hybridism; if not, it turns into the negative version of cultural hybridism. The protagonist Abel belongs to the former, whereas Father Olguin and Tosamah pertain to the latter. Although Father Olguin and Tosamah show the mixing of Christianity and indigenous cultures, they believe in neither of these conflicting cultures with the result of falling into cultural nihilism. Father Olguin attempts to Christianize Native American rituals from the perspective of the colonizer, whereas Kiowa Indian Tosamah tries to Indianize Christian ideas from the standpoint of the colonized. Despite their difference in ways of putting together clashing cultures, however, both of them cannot have confidence in either Christian or Native American cultures. It follows that they lapse into cultural pessimism. Their hybrid strategies do not play effective roles for tackling the traumatic diaspora of displaced Indians in American metropolitan cities. In contrast, Abel displays the positive version of hybridity. For his hybridism forms a dynamic interaction of white-modern individualism and pan-Indian solidarity. Unlike his grandfather Francisco who sticks to Jemez tribalism to be a native in the Walatowa reservation, Abel combines together Jemez and Navajo traditions to pursue cross-tribal alliance in American society. More importantly, he takes advantage of white-modern individualism as shown in the dawn race, one of Jemez traditional ceremonies so as to distance himself from Jemez tribalism. His solitary observation of the ritual without enthusiastic participation in it implicates the personalization of Jemez collective tribalism; yet, he does not abandon the significance of pan-Indian community. Passing through cross-tribal Native American cultures and white-modern individualism, he is eventually capable of mixing together cross-tribal vision and white-modern individualism. While Francisco adheres to Jemez indigenism in Walatowa reservation, Abel ought to confront an era of termination and relocation policies during 1950s when Indians were displaced from their reservations to scatter into metropolitan cities. His hybridism thus reflects socio-economic and political reorganizations of Native American life in modern American society.
Abstract
In House Made of Dawn (1968), N. Scott Momaday experiments with diverse kinds of hybridization to find solutions for the trauma of displaced Native Americans. I underscore that if hybridity does create a dynamic tension of two opposing cultures to exert its transgressive power, it becomes the positive version of cultural hybridism; if not, it turns into the negative version of cultural hybridism. The protagonist Abel belongs to the former, whereas Father Olguin and Tosamah pertain to the latter. Although Father Olguin and Tosamah show the mixing of Christianity and indigenous cultures, they believe in neither of these conflicting cultures with the result of falling into cultural nihilism. Father Olguin attempts to Christianize Native American rituals from the perspective of the colonizer, whereas Kiowa Indian Tosamah tries to Indianize Christian ideas from the standpoint of the colonized. Despite their difference in ways of putting together clashing cultures, however, both of them cannot have confidence in either Christian or Native American cultures. It follows that they lapse into cultural pessimism. Their hybrid strategies do not play effective roles for tackling the traumatic diaspora of displaced Indians in American metropolitan cities. In contrast, Abel displays the positive version of hybridity. For his hybridism forms a dynamic interaction of white-modern individualism and pan-Indian solidarity. Unlike his grandfather Francisco who sticks to Jemez tribalism to be a native in the Walatowa reservation, Abel combines together Jemez and Navajo traditions to pursue cross-tribal alliance in American society. More importantly, he takes advantage of white-modern individualism as shown in the dawn race, one of Jemez traditional ceremonies so as to distance himself from Jemez tribalism. His solitary observation of the ritual without enthusiastic participation in it implicates the personalization of Jemez collective tribalism; yet, he does not abandon the significance of pan-Indian community. Passing through cross-tribal Native American cultures and white-modern individualism, he is eventually capable of mixing together cross-tribal vision and white-modern individualism. While Francisco adheres to Jemez indigenism in Walatowa reservation, Abel ought to confront an era of termination and relocation policies during 1950s when Indians were displaced from their reservations to scatter into metropolitan cities. His hybridism thus reflects socio-economic and political reorganizations of Native American life in modern American society.
참고문헌 (34)
- "“Battle of the Little Bighorn.” Wikipedia: The Free Encyclopedia" (2004)[URL]
- Bhabha, Homi, "The Location of Culture", pp.85~92 (1994), Routledge
- Bhabha, Homi, "Signs Taken for Wonders: Questions of Ambivalence and Authority under a Tree outside of Delhi, May 1817", Critical Inquiry, 12(1), pp.144~165 (1817)
- Bierborst, John, "Four Masterworks of American Indian Literature" (1974), Farrar
- Castillo, Susan, "Naming Into Being: Ethnic Identities in N.Scott Momaday's House Made of Dawn", Q, E, pp.R, T[DOI]
- Douglas, Christopher, "The Flawed Design: American Imperialism in N.Scott Momaday's House Made of Dawn and Cormac MacCarthy's Blood Meridian", Critique: Studies in Contemporary Fiction, 45(1), pp.3~24 (2003)
- Evers, Lawrence J., "Words and Place: A Reading of House Made of Dawn", Western American Literature, 11(4), pp.297~320 (1977)
- Evers, Lawrence J., "The Killing of a New Mexican State Trooper: Ways of Telling a Historical Event", Wicazo Sa Review, 1(1), pp.17~25 (1985)
- Fixico, Donald, "Termination and Relocation : Federal Indian Policy, 1945-1960" (1986), U of New Mexico P
- Fuss, Diana, "Essentially Speaking : Feminism, Nature, and Difference" (1989), Routledge
- Greiffenstern, Alexander, "Interculturalism in North America: Canada, the United States, Mexico, and Beyond", pp.1~23 (2013), Wissenschaftlicher Verlag Trier
- Hafen, P. Jane, "Pan-Indianism and Tribal Sovereignties in House Made of Dawn and The Names", Western American Literature, 34(1), pp.6~23 (1999)
- "The Holy Bible: King James Version" (1972), Thomas Nelosn Inc.
- Krupat, Arnold, "The Voice in the Margin : Native American Literature and the Canon" (1987), U of California P
- Landrum, Larry, "The Shattered Modernism of Momaday's House Made of Dawn", Modern Fiction Studies, 42(4), pp.763~786 (1996)
- Lincoln, Kenneth, "Native American Renaissance" (1983), U of California P
- Momaday, N. Scott, "House Made of Dawn" (1968), Harper & Row
- Momaday, N, "The Way to Rainy Mountain" (1969), U of New Mexico P
- Nelson, Robert M., "Snake and Eagle: Abel's Disease and the Landscape of House Made of Dawn", Studies in American Indian Literature, Series, 2(1.2), pp.1~20 (1989)
- Owens, Louis, "Other Destinies : Understanding the American Indian Novel" (1994), U of Oklahoma P
- Raab, Josef, "Hybrid Americas: Contacts, Contrasts, and Confluences in New World Literatures and Cultures", pp.2008, LIT and Bilingual Press
- Ray, Sangeeta, "Gayatri Chakravorty Spivak : In Other Words" (2009), Wiley-Blackwell
- Schubnell, Matthias. N, "Scott Momaday : the Cultural and Literary Background" (1985), U of Oklahoma P
- Spivak, Gayatri Chakravorty, "In Other Worlds: Essaysin Cultural Politics", pp.197~221 (1987), Methuen
- Spivak, Gayatri Chakravorty, "An Interview with Gayatri Chakravorty Spivak", Boundary, 2(20.2), pp.24~50 (1993)
- Teuton, Sean Kicummah, "Red Land, Red Power : Grounding Knowledge in the American Indian Novel" (2008), Duke UP
- Velie, Alan R, "The Return of the Native: The Renaissance of Tribal Religions as Reflected in the Fiction of N. Scott Momaday", Religion and Literature, 26(1), pp.135~145 (1994)
- Velie, Alan R, "Identity and Genrein House Made of Dawn", Q, E, pp.R, T[DOI]
- Vizenor, Gerald, "Crossbloods : Bone Courts, Bingo, and Other Reports" (1990), U of Minnesota P
- White Man's Law : A Study of the Past and Present Status of the American Indian, "Red Man's Land", pp.1971, Washburn, Wilcomb E
- Watkins, Floyd C, "In Time and Place : Some Origins of American Fiction" (1977), U of Georgia P
- Weaver, Jace, "Other Words : American Indian Literature, Law, and Culture" (2001), U of Oklahoma P
- Young, Robert, "Colonial Desire : Hybridity in Theory, Culture, and Race" (1995), Routledge
- Zapf, Harald, "The Theoretical Discourses of Hybridity and the Post-colonial Time-Space of the Americas", ZAA, 47(4), pp.302~310 (1999)