Captured in the Middle: Tradition and Experience in Contemporary Native American Writing

American Indians, Authenticity, and the Future

American Indians, Authenticity, and the Future ~ MY AUNT, BY WHOM I WAS RAISED, WAS SKEPTICAL ofcertain individuals, includingCrees, those included in the catchall category of "Breeds," those who drank, those who did not work, manipulative people, and most women, especially those who became involved with her boys. I was aware of her critical nature long before I understood anything about its origins, and it was only later that I understood, for example, that she didn't automatically hate our girlfriends. Iremember both myaunt and my grandmother tellingstories ofthe mountain people traveling north who camped near the ranch in the fall. Although most were there to trade poles or horses for vegetables and beef, some were just "riding the grub line" and expected to receive food and water as a matter ofhospitality. In fact, such hospitality was an unwritten law ofthe time and place, butgiven the extreme poverty that has always existed on the FortBelknap Reservation, generosity had to be balanced with a firm hand. The tension from resisting large numbers ofpeople eating the family out ofhouse and home was expressed through storytelling, resulting in some hilarious accounts of outwitting or outwaiting notorious free- ;9 CAPTURED IN THE MIDDLE loaders. Other stories were not funny, such as the time two ne'er-dowells were turned away but returned after dark to lure my grandfather outside. They were on horseback and had taken their ropes down, which meant they intended to take their revenge by roping my grandfather and dragging him. He knew what they were up to, however, and told them to move on or he would shoot them. My aunt's legendary mistreatment of potential daughters-in-law was harder to understand. Being related to certain families was enough to provoke instant disapproval of some young ladies, and those who made it through the front door were subjected to intense scmtiny. Any signs oflaziness or other self-indulgence were unacceptable, and those who were interested in gaining favor needed to be ready to help but stay out of the way, be pleasant but know when to be quiet, and, most ofall, exhibit no signs of being "man-crazy," the most egregious symptom of which was neglecting work by "chasing around." My aunt and grandfather appeared unable to differentiate between outlaws and younggirls. They were not naturally ornery, as some argued, but their circumstances were so harsh as to demand immediate action to head off potential trouble. In the case of unwanted guests, I imagine it was difficult to have things when so many others had nothing; in the case of romance, I now understand it is equally difficult to encourage young men in relationships for which they have little chance of providingfood , shelter, and other necessities. Yet, these were the circumstances created by processes of genocide and acculturation under which my family lived. Although these stories took place in the early to mid-19QOS, the underlying self-critical mentality persists among Indian people. The primary reason seems to be that the most angry people are also the most frightened. There are often ample reasons for anger and fear, but those emotions are only helpful when directed at those who have the power to change social, economic, and environmental inequities. In a recent seminar on Vine Deloria Jr., I encouraged graduate students to submit their final essays to a prominent Anlerican Indian scholarly journaL The reaction ofsuch journals to submitted materials is varied, but they often provide copies oftheir readers' responses, which can prove valuable. In this particular case, however, a reviewer, whom I American Indians, Authenticity, and the Future took to be an American Indian, mounted a personal attack, which the journal unwisely forwarded. The Indian-nationalist polemics continued for two-and-a-half single-spaced pages, ending with the statement: "So, all in all, it seems to me this essay is screwed up to the point of sheer irredeemability in just about every way possible. I could suggest that the author start over from scratch, but somehow I think it would be kinder and more productive- for Indians, if not for the author personally- to recommend that slhe find a completely different topic or set oftopics to write about.Better yet, slhe might want to consider finding a whole new area of interest. Indians have enough problems without being subjected to any more of this kind of self-serving bullshit." I Obviously such remarks are more helpful...