By Eric Gary Anderson
Culture-to-culture encounters among "natives" and "aliens" have long past on for hundreds of years within the American Southwest—among American Indian tribes, among American Indians and Euro-Americans, or even, in keeping with a few, among people and extraterrestrials at Roswell, New Mexico. Drawing on quite a lot of cultural productions together with novels, motion pictures, work, comedian strips, and ancient experiences, this groundbreaking e-book explores the Southwest as either a true and a culturally developed web site of migration and come upon, within which the very identities of "alien" and "native" shift with every one act of travel.
Eric Anderson pursues his inquiry via an unparalleled diversity of cultural texts. those comprise the Roswell spacecraft myths, Leslie Marmon Silko's Almanac of the Dead, Wendy Rose's poetry, the outlaw narratives of Billy the child, Apache autobiographies by means of Geronimo and Jason Betzinez, work through Georgia O'Keeffe, New West historical past through Patricia Nelson Limerick, Frank Norris' McTeague, Mary Austin's The Land of Little Rain, Sarah Winnemucca's Life one of the Piutes, Willa Cather's The Professor's House, George Herriman's modernist sketch Krazy Kat, and A. A. Carr's Navajo-vampire novel Eye Killers.
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Extra info for American Indian Literature and the Southwest: Contexts and Dispositions
S. S. Highway 11 through the Appalachian Mountains (136). Silko corroborates: ‘‘The Laguna Pueblo migration stories refer to specific places—mesas, springs, or cottonwood trees— not only locations that can be visited still, but also locations that lie directly on the state highway route linking Paguate village with Laguna village’’ (Yellow Woman, 35). Streams and rivers were also used as travel routes. These paths served a variety of purposes: Diplomats and messengers covered enormous distances along such paths.
At the same time, it is important to keep in mind both that tribal peoples maintain strong attachments to particular places and that the pilgrims who met Squanto were traveling westward, if not southwestward. While it is not possible to precisely describe the ideological shape of any of ‘‘their’’ Wests and Southwests, it is surely possible to imagine the pilgrims regarding Squanto as an arresting physical and ideological manifestation—perhaps even an incarnation— of that landed and politically charged American space.
Think of coming into a new place like that and having the uncanny experience of running into a Patuxet just back from Europe. (18–19) In this evocative passage, Clifford does not ‘‘imagine the full effect of this meeting’’ because he only imagines how the incoming Europeans might have felt about it; as a result, he presents Squanto as an unrepresentative Indian, an extraordinary means of redefining a sturdily canonical cultural encounter. pg 22 # 6 Name /T0201/T0201_CH01 10/01/01 06:10AM Plate # 0-Composite Mobile Homes: Migration and Resistance 23 Clifford critiques ‘‘nomadology’’—‘‘the breakdown of everything into everything’’ (44)—as yet another way to romanticize peoples in motion, to glorify (in this instance) American Indians (typically Plains Indians) as noble savages with fine horses and spectacular headdresses who went anywhere at any time.