-
Notes
- University of Texas Press
- Chapter
- Additional Information
Notes Introduction 1. Maria Cotera, “Engendering a “Dialectics of Our America”: Jovita González’s Pluralist Dialogue as Feminist Testimonio,” Las Obreras, Chicana Politics of Work and Family, ed. Vicki Ruíz, 237–256. 2. Norma Alarcón, “The Theoretical Subject(s) of This Bridge Called My Back and Anglo American Feminism,” in Making Face, Making Soul/Haciendo Caras: Creative and Critical Perspectives by Feminists of Color, ed. Gloria Anzaldúa, 356–369. 3. See Chandra Mohanty, “Under Western Eyes: Feminist Scholarship and Colonial Discourses,” in Third World Women and the Politics of Feminism, eds. Chandra Mohanty, Ann Russo, and Lourdes Torres, 51–77. 4. Alice Gambrell, Women Intellectuals, Modernism, and Difference: Transatlantic Culture, 1919–1945, 142. 5. Gambrell, 127. 6. Mohanty, “Cartographies of Struggle,” in Third World Women and the Politics of Feminism, 1–47. 7. Chela Sandoval, “Mestizaje as Method: Feminists-of-Color Challenge the Canon,” in Living Chicana Theory, ed. Carla Trujillo, 362. 8. Ella Shohat, “Introduction” in Talking Visions: Multicultural Feminism in a Transnational Age, ed. Ella Shohat, 1–64 (Cambridge, Mass.: MIT Press, 2001), 1. 9. I arrived at these methodological “rules of engagement” after a series of conversations that took place at the Future of Minority Studies Summer Workshop on Transnational Feminism taught by Chandra Mohanty and Beverly Guy Sheftall, sponsored by the Mellon Foundation. 10. Ella Cara Deloria to Ruth Benedict, May 20, 1941, Ella Cara Deloria Project, Dakota Indian Foundation. 11. Ibid. 12. José E. Limón, Introduction, Dew on the Thorn, by Jovita González, ed. José E. Limón, xxii–xxiii. 13. Paula Gunn Allen, “‘Border’ Studies: The Intersection of Gender and Color,” in The Ethnic Canon, Histories, Institutions, and Interventions, ed. David PalumboLiu , 33–34. 14. For example, folklorist Américo Paredes is the recognized intellectual “father” of Chicana/o Studies, even though González’s writing covers much of the same ground and precedes his work by over thirty years. José Limón has noted that González’s writing has been largely ignored by both the Chicana/o literary canon and the regional folklore canon: “In my own training as such a folklorist, I took several courses in this area with the distinguished Américo Paredes. Not once were we introduced to her work, nor was she ever even mentioned in our discussions of folklorists such as Aurelio M. Espinosa, Arthur Campa, and Vicente Mendoza.” See José Limón, “Folklore, Literature and Politics: Jovita González’s Dew on the Thorn,” 2. Likewise, in the field of American Indian studies, Vine Deloria’s critique of Indian-White relations in Custer Died for Your Sins stands as a foundational moment in American Indian anticolonial discourse, even though his aunt Ella Deloria addressed many of the same issues in her own extended statement on Indian-White relations, Speaking of Indians. A most telling example of Ella Deloria’s relative invisibility in the area of anthropological history may be found in an anthology entitled Indians and Anthropologists: Vine Deloria Jr. and the Critique of Anthropology. This collection of essays emerged from a session of the eighty-eighth annual meeting of the American Anthropological Association in 1989, titled “Custer Died for Your Sins: A Twenty Year Retrospective on Relations between Anthropologists and American Indians.” Although the book was published in 1997, eight years after the conference took place and nine years after Waterlily was published, neither Ella Deloria nor her ethnographic novel is mentioned in any of the selected essays. This marginalization is especially surprising given the fact that Ella Deloria was a trained anthropologist, while her nephew Vine Deloria Jr. was not. 15. Moreover, because of their close connections to anthropology and the social sciences, Deloria, Hurston, and González bear the taint of co-conspirators in the project to describe and domesticate their native communities and have even been figured as collaborators with colonialist discourse. 16. Allen, “‘Border’ Studies,” 33. 17. Sandoval, “Mestizaje,” 360. 18. Sandoval, “Mestizaje,” 355. 19. Trinh Minh-ha, Woman, Native, Other: Writing Postcoloniality and Feminism. 20. Angie Chabram Dernersesian, “Chicana/o as Oppositional Ethnography,” 243. 21. Ibid. 22. Ira E. Harrison and Faye V. Harrison, African American Pioneers in Anthropology , 7. Part One 1. Jovita González, “Early Life and Education,” Jovita González, Dew on the Thorn, ed. José E. Limón, xii. 2. Zora Neale Hurston, Dust Tracks on a Road, 144. 3. Zora Neale Hurston, Mules and Men, ed. Henry Louis Gates Jr., 1. 4. Chandra Mohanty, “Cartographies of Struggle: Third World...