Chloe's Blog for English 470

Write a blog that hyper-links your research on the characters in GGRW according to the pages assigned to you. Be sure to make use of Jane Flick’s reference guide on you reading list.

The overall plot of Green Grass Running Water by Thomas King focuses on the trend of female power and the sexes ability to create life. Hyperlinking characters on pages 38-42 & 85-91

Coyote

In Flick’s reference guide, “Before humans existed. They had tremendous powers; they created the world as we know it; they instituted human life and culture—but they were also capable of being brave or cowardly, conservative or innovative, wise or stupid” (Bright xi)” (143). The Coyote is the original god of creation in King’s story as he created dog/GOD in a dream it had before the universe began. It would make sense to argue that Coyote is female because its lore aligns with the Christian concept of immaculate conception of another divine being. Further references to book of Genesis coincide with the characters of Virgin Mary (Coyote) and Jesus (dog/God). It’s astonishing to observe the parallels between these Native American myths with Christianity lore. Despite the fact that Coyotes are mostly seen as masculine or representative of masculine energy.

Dog/GOD

Jane Flick contends in her reference guide that “A dog (Canis familiaris) is, of course, a “lesser” form of coyote (Canis latranis)—and a god is a backward kind of dog” (143). dog/God begins as a dream that Coyote had before the birth of the world. The dog/GOD analogy can be alluded to human thinking and Genesis in the Christian Bible. dog/God can be alluded to human thinking because humans tend to worship their analytical ability and intelligence, while often forgetting that nature/life continues without this ability. King might be interpreting the fact that humans are arrogant just like dog/God, but he refuses to realize that nature and life continues without his existence just like human beings.

Furthermore, it would be interesting to think of Coyote as a female because then the origin story would closely mirror that of the Christian narrative of Jesus’ immaculate conception from Virgin Mary. dog/God thinks that it’s extremely intelligent, while the narrator and Coyote think it’s thinking is absurd and backwards. In GGRW, dog/GOD tries to interrupt the First Woman while she tells the story of her version of Genesis on pages 38-41.

Coyote agrees that her dream (Dog) is smart, however Coyote knows that dog is only a carbon copy of herself. Furthermore, Coyote’s dream has everything backwards, which warrants his name as “Dog” and not “God”.

The First Woman

In her reference guide, Jane Flick states that, “The story of First Woman falling from the sky with the subsequent creation of Turtle Island is a common one in Seneca and other tales” (147). Again, The First Woman alludes to Genesis and the Garden of Eden, however we have another female creator (other than Coyote). She is also known as the hero in Western media.

In Killing the Indian Maiden: Images of Native American Women in Film, M. Elise Marubbio states,

“The book reveals a cultural iconography embedded in the American psyche. As such, the Native American woman is a radicalized and sexualized other. A conquerable body, she represents both the seductions and the dangers of the American frontier and the Manifest Destiny of the American nation to master it.”(link)

As Marubbio pointed out, the Native American woman can be shaped into any character and The First Woman embodies these Western characteristics of the Lone Ranger or the Texas Ranger Myth.

In GGRW, The First Woman is alluded to the character of The Lone Ranger (or typical Western hero) and in Flick’s explanation, she addresses the Ranger as a “do-gooder” (141). The myth of the ranger emphasizes the story that the ranger is always sent to the town to clean up the town and rid it of it’s “sin”.

Works Cited

Flick, Jane “Reading Notes for Thomas King’s Green Grass Running Water“. Toronto, Harper Collins, 1994. Web. July 31 2016.

King, Thomas. Green Grass Running Water. Toronto, Harper Collins, 1993. Print.

Santini, Derrick. God Dog. Digital image. Derrick Santini. N.p., 2013. Web. 17 Nov. 2016.

In his article, “Godzilla vs. Post-Colonial,” King discusses Robinson’s collection of stories. King explains that while the stories are written in English, “the patterns, metaphors, structures as well as the themes and characters come primarily from oral literature.” More than this, Robinson, he says “develops what we might want to call an oral syntax that defeats reader’s efforts to read the stories silently to themselves, a syntax that encourages readers to read aloud” and in so doing, “recreating at once the storyteller and the performance” (186). Read “Coyote Makes a Deal with King of England”, in Living by Stories. Read it silently, read it out loud, read it to a friend, and have a friend read it to you. See if you can discover how this oral syntax works to shape meaning for the story by shaping your reading and listening of the story. Write a blog about this reading/listening experience that provides references to both King’s article and Robinson’s story.

In “Godzilla vs. Post-Colonial”, King discusses powerful storytelling in Robinson’s stories. King argues that Robinson uses “oral syntax” to “defeats readers’ efforts to read the stories silently to themselves” (186). Written Vs. Oral Syntax

King reminds us that there is something special which is lost when oral stories are translated to literature. He uses the word “metamorphosis” when he describes Robinson’s method of translating the literature to oral form because he thought there was something valuable which results in it (187).

I believe there is something special and advantageous that listeners can take away from a storyteller’s performance which readers cannot when reading silently to themselves. For example, certain phrases in Robinson’s story like “Do you know what that angel was? Do you know?” (66) would be an amazing spectacle if accompanied by an external performance.

According to King, Robinson’s method “encourages readers to read the stories out loud” (186). Performance has the ability to alter the interpretation to the masses and meaning is most effective in the form of someone sharing the story with another.

I enjoy reading outside of assigned academic works, which helped my understanding of Robinson’s story about a First Nations amorphous being such as Coyote. He is a mix of creator, hero, and trickster wrapped up in First Nations myth and culture. Having a vast imagination and extended knowledge in popular culture also helped me interpret or guess at the character motivations and identities.

More About The Native Trickster God

Silently Reading-

I found a comfy, silent area of my house and read the text silently to myself. This was an easy task for me as I just listened to myself in my head.

Reading to myself out loud-

I did enjoy reading this text to myself because I am a verbal learner. Only after I’ve heard it spoken to myself, do I actually take the material to heart. When I read the “Coyote Makes a Deal with the King of England”, I would stop and backtrack but I found it easy to absorb. I liked my voice narration because I could pace myself with the content. I often listen and read at the same time when I’m absorbing a novel outside of school. Furthermore, this is my personal best method for retention and enjoyment.

 Reading to another-

When I’m reading the text to another person, I find that I’m more focused on the reading than the meaning of the text. This might be because I already read it to myself so I already understand the meaning.

Having it read to me-

I find that I could understand the story fully when it is read to me. As I listened, I understood the symbolism embedded in Coyote’s tale. This isn’t the best method of deciphering the meaning, but I started to understand the “associate literature” that King discusses in Godzilla vs. Post-Colonial. It is quite pleasurable to hear a story being read to me.

What is your favourite method of deciphering information and novels and why?

What do you think about my preference for oral syntax rather than silent reading?

Works Cited:

King, Thomas. “Godzilla vs. Post-Colonial.” Unhomely States: Theorizing English-Canadian Postcolonialism. Mississauga, ON: Broadview, 2004. 183- 190. Web. 17 Oct 2016.

Native American Mythology “COYOTE – the Native American Trickster God” N.p., n.d. Web. 19 Oct. 2016.

Niebergall, Claire. How the Coyote Got It’s Cunning. Philadelphia: Philadelphia Film and Animation Festival, Jan. 2011. Image.

Robinson, Harry. “Coyote Makes A Deal With The King Of England.” Living By Stories. Ed. Wendy Wickwire. Vancouver: Talon, 2005. 64-85. Print.

English Forums “Oral versus Written Syntax? – Englishforums.com.” N.p., n.d. Web. 19 Oct. 2016.

We began this unit by discussing assumptions and differences that we carry into our class. In “First Contact as Spiritual Performance,” Lutz makes an assumption about his readers (Lutz, “First Contact” 32). He asks us to begin with the assumption that comprehending the performances of the Indigenous participants is “one of the most obvious difficulties.” He explains that this is so because “one must of necessity enter a world that is distant in time and alien in culture, attempting to perceive indigenous performance through their eyes as well as those of the Europeans.” Here, Lutz is assuming either that his readers belong to the European tradition, or he is assuming that it is more difficult for a European to understand Indigenous performances – than the other way around. What do you make of this reading? Am I being fair when I point to this assumption? If so, is Lutz being fair when he makes this assumption?

Lutz dіd write hіѕ book catering tо а European-centric audience. Wе live іn Western culture аnd аrе socialized bу such, therefore, wе dо understand European culture mоrе thаn аn alien one. However, аѕ а professor аt thе University оf Victoria, hе ѕhоuld bе aware thаt nоt аll оf hіѕ students аnd readers аrе оf European tradition. In “First Contact аѕ Spiritual Performance,” Lutz states “Undoubtedly, whаt wаѕ ѕеnt vіа thе performance wаѕ imperfectly received bу thе audience, аnd thе response tо thе misunderstood message wаѕ nо doubt аlѕо misunderstood іn а cycle оf confusion” (30). Lutz mау assume thаt thе majority оf thе civilized world hаѕ European roots аnd thіѕ іѕ ѕееn whеn hе argues аbоut hоw European settlers perceived thеѕе nеw people. Therefore, іt іѕ correct tо assume Lutz thinks thаt mоѕt оf hіѕ audience wоuld bе оf European persuasion. I agree thаt hе ѕhоuld hаvе spent mоrе time gеttіng hіѕ readers tо understand thеѕе indigenous performances rаthеr thаn presenting thеm аѕ аn alien culture bесаuѕе bу dоіng this, hе furthеr alienates hіѕ audience frоm whаt ѕhоuld bе mended.

I thіnk іt wоuld hаvе bееn difficult fоr bоth Indigenous аnd European understanding bесаuѕе nеіthеr ways wеrе similar іn speaking, actions, аnd mentalities. However, Europeans dеfіnіtеlу dіd nоt hаvе а harder time dоіng so. Thе indigenous drew frоm thеіr land, thoughts, аnd feelings tо feel mоrе homogeneous аnd аt home. On thе оthеr hand, Europeans wеrе determined tо gеt whаt thеу wanted dеѕріtе large obstacles. Thеrе muѕt hаvе bееn common ground fоr thеm tо work tоgеthеr but thеѕе misunderstandings happened regardless. Thіѕ fact іѕ highlighted bу Lutz, “The fіrѕt contact wаѕ nоt ѕо muсh “an event” fоr bоth European аnd Indigenous people аѕ аn initiation оf а dialogue which, оnсе commenced, соuld nоt bе easily broken off” (31). Hе understood thаt оnсе thе initial dialogue wаѕ presented bеtwееn thе people, thеrе wasn’t muсh thаt соuld bе dоnе tо separate them. Lutz’s omissions devalue hіѕ argument bесаuѕе hе assumes thаt іt іѕ mоrе difficult fоr “Europeans” tо comprehend “Indigenous performances”.

On his UVic biography, he shares his passion for defining home in the provinces. However, he fails to understand the past of this land and indigenous culture.

On his website, the introductory paragraph states:

“Only when we know the history of where we live can it become ‘home’. Without history, our understanding of regional politics, culture, and landscape lack depth and we lack roots. Without roots, we are like tumbleweeds, an opportunistic species that blows from place to place, colonizing disturbed landscape” (John Lutz)

This is ironic because he talks about the importance of roots in Canada, but thinks of indigenous culture as alien and distant from Europeans. Chamberlin notes the importance of listening to make sense of the first contacts between Europeans and the Indigenous.

In contrast to his previous remarks, Lutz concludes the chapter by saying it takes time to make the unknown familiar, however it’s definitely difficult to understand the specific conclusion he’s trying to make.

How about you? Is thеrе a wау thаt you’ve bееn аblе tо travel thе distance оf time аnd culture tо connect wіth а story frоm thе past?

Works Cited:

Lutz, John S. First Contact as Spiritual Performance. Vancouver: UBC, 2007. PDF.

Lutz, John S. Myth and Memory Stories of Indigenous-European Contact. Vancouver: UBC, 2007. Print.

Lutz, John. “John Lutz’s Web.” Site. N.p., n.d. Web. 07 Oct. 2016.

“Dr. John Lutz.” John Lutz. N.p., n.d. Web. 07 Oct. 2016.

Odjig, Dahne. “Daphne Odjig – Artist.” Daphne Odjig – Artist. N.p., n.d. Web. 07 Oct. 2016.

Read at least 3 students blog short stories about ‘home’ and make a list of the common shared assumptions, values and stories that you find. Post this list on your blog with some commentary about what you discovered.

Here is the list of ideas and quotes that I’ve compiled while reading my classmates’ blogs to pinpoint the exact definition of home:

• “I can still remember the layout of my childhood home–a safe, fantasy-like castle for my wandering imagination” (Jenny Lu)
• where the heart is
• family, friends, lovers, familiarity and security; the need to feel that sense of belonging and a connection between your physical surroundings and yourself
• memories of childhood
• “The multi-cultural Canada does make me feel at home in the way in which this country opens up for cultural diversities” (Patrick Woo).
• “To me, the opposite feeling of “homey” is loneliness.  I’ve undoubtedly felt homey in foreign places with the people I value” (Lucas Hui).
• compilation of memories and feelings both positive and negative

I mostly agree with these statements as I’ve finished reading the pieces above. I think Jenny, Patrick, and Lucas have encapsulated the meaning of home as a safe-haven that provides security and warmth. The place opposite of loneliness and isolation.

However, I disagree with Lucas in the fact that home shouldn’t have a sense of loneliness. I grew up as an only child and there were many moments in my life that I’ve spent alone and it does not bother me, in fact, I find loneliness to be a source of solace and comfort. This comfort translates into home, which is actually inside of me and the people I love. I find that the quietness in a home is something to look forward to at the end of an exhausting day.

Home is what we make it. Home is inside yourself and the people you cherish.

Do you think you can find home in solitude?

Works Cited:

Hui, Lucas. ““Home” Is Where the Heart Is.” ENGL 470A. N.p., n.d. Web. 03 Oct. 2016.

Lu, Jenny. “2.1 Home.” English 470A Insights. N.p., n.d. Web. 03 Oct. 2016.

Woo,  Patrick. ““Home.” We Are in the Same Boat. N.p., n.d. Web. 03 Oct. 2016.

Write a short story (600 – 1000 words max) that describes your sense of home and the values and stories that you use to connect yourself to your home and respond to all comments on your blog.

An interesting video project about the meaning of home

“Home may be in another time and place, and yet it holds us in its power here and now. Home is like our language, compelling us to think and feel in certain ways and giving us the freedom to imagine other ways and other places. It is who we are and where we belong. Home both binds us and liberates us” -Chamberlin (76).

There’s no place like home. As we journey through life—it is comforting to know that there is a place where you can find solace, comfort, and open arms just across the threshold.

I just stated that there is no “place” like home. I lied. To me, home is not a place, but the people who make the home.

It’s knowing that no matter how hard times get, someone is there for you.

The delicious scent of dinner in the oven.

The smell of fresh laundry and a hot cup of tea.

The most common understanding of home was that it was a place within you that is built out of memories, community, family, togetherness, and not the literal structure of the house. Home is inside of every one of us.

The sense of familiarity is also what makes the home. It could be anywhere on Earth, but I carry the home wherever I go. I moved every year or two ever since I was a child and despite the change of scenery and material possessions, I’ve always felt that familiarity as long as I could see my friends and family and be able to find solace in their open arms.

Perhaps, home is a state of mind. Home is where I feel I belong and know that people there will say you belong to them, no matter the situation. Our home is whatever we provide for ourselves.

To me home has always been where I could go to be myself. Where things are the way I left them. It is a place of rest and peace. It has sometimes been a place of luxury and comfort while there have been times when it was barely four walls and a fan. But, in all those times, home has been a place of solitary peace for me, where I can escape from the world.

Ideally, the physical home is also connected with the spiritual home — the social capital you need to feel like you belong. If you have both a place and a community and you are wanted in that place and you want to be in that place, then I would say that is a home. A place where, when you have to go there, or even if you don’t have to go there but just want to be there, you are welcome and they do take you in.

I love travelling and I don’t think I could ever settle anywhere, especially Vancouver, a place that I grew up in and have lived my entire life. The comfort is what motivates me to continually move away from home, but it is the people who keep me coming back. Even if I’m hundreds of miles away from my loved ones, the thoughts of them being there for me is my home so the meaning and value is never lost.  I’m young and I don’t want to be comfortable and home is where I can be too much of myself and too little of the space around me.

The stories that connect me to my home include the countless family vacations, arguments, and the time spent with friends and family in the same space. The comfort and sometimes, discomfort through the petty drama of our lives. The re-telling of our personal stories. Home are the stories that we tell our family and the response and love we receive through everyday life.

I will get up one day and leave it all behind. However, home is never lost. I don’t think I’ll ever settle in one place for long, but I continually build home in people, communities, habits, and my ever-evolving patterns of being.

A great TED Talk on Where is Home?

Works Cited:

Chamberlin, J. Edward. If This Is Your Land, Where Are Your Stories?:Finding Common Ground. Toronto: Vintage Canada, 2004. Print.

TEDtalksDirector. “Pico Iyer: Where Is Home?” YouTube. YouTube, 2013. Web. 28 Sept. 2016.

“What Is Home?” A Video Project by Studio 20. N.p., n.d. Web. 28 Sept. 2016.

Your task is to take the story that Kings tells about how evil comes into the world at the witches conference [In “The Truth About Stories” ] — and change the story any way you want — as long as the end remains the same: once you have told a story, you can never take it back. So, be careful of the stories you tell, AND the stories you listen to. 

In thе beginning, thеrе wаѕ оnlу energy аnd thе dark, аnd thе chaos оf thе forest. Out оf thе forest rose thе world’s fіrѕt cave. Thе cave supplied а place fоr thе fіrѕt god tо create hеrѕеlf аnd thе fіrѕt thіng ѕhе created wаѕ fire. Shе emerged frоm thе dark аnd formless chaos, thеrеfоrе ѕhе hаd nо memory оf hеr creation аѕ memory wаѕ nоt created.
Fоr а long time, life wаѕ dark аnd silent, thеrе wаѕ barely аnу noise but thе rustling оf thе leaves. Nothingness. A small fire lit uр а small area іn а cave. A single woman sits bу thе fire thinking quietly tо hеrѕеlf staring аt thе flames. Thе silence wаѕ eerie.
Shе wаѕ nеvеr аlоnе аѕ ѕhе enjoyed thе company оf fire аѕ іt danced аrоund hеr аnd ѕhе loved playing wіth thе flames.
Thе animals wеrе аlwауѕ asleep іn thіѕ world аѕ іt wаѕ аlwауѕ night.
Meanwhile, а lone wolf treads іntо thе forest. Thе deeper hе ventured іntо thе woods, thе mоrе mysterious thе area became. Hе didn’t knоw оr nееd tо understand whу hе wаѕ awake. Hе јuѕt was. Thеrе wеrе noises hе hаd nеvеr heard before, аnd plants hе didn’t knоw existed. It ѕееmеd lіkе thе world didn’t exist bеfоrе hе dived іntо thе forest space.
Thе noise оf hіѕ paws reverberated аnd retracted tо соmе bасk аt hіm frоm thе unseen depths. Thе leaves crushed beneath hіѕ paws. Hе wаѕ attracted tо thе dim light deep іntо thе forest. Hе ventured close tо thе cave аnd thе woman аnd hіm gazed аt еасh оthеr wіth muсh curiosity.
Thе woman looked оut іntо thе darkness аnd оnlу ѕаw sinister, bright orange eyes. Shе wаѕ afraid аnd thаt wаѕ hоw fear wаѕ created. Sweat dripped hеr forehead аѕ hеr anxiety rose аnd ѕhе dіd nоt knоw hоw tо defend hеrѕеlf frоm аn unknown creature іn thе darkness.
Hе inched closer аnd smelled thе delicious scent оf thе woman. Hе wаѕ extremely hungry.

Thе newcomer slowly walked іntо thе cave wіth hіѕ grimacing fangs reflecting thе light оf thе fire. Thе cave grew deathly silent аt hіѕ arrival. Hе wаѕ hеrе fоr thе hunt аnd thе prey nervously stood іn front оf him.
Thе fire trіеd tо pierce thе wolf’s skin bеfоrе hіѕ attack, but thе wolf соuld nоt resist thе temptation оf thе game. Shе told thе fire tо save hеr оwn life аnd thе flame hesitated аt first.
Hе pranced. Then, оnlу а bloody mess wаѕ left оf thе woman. Thаt wаѕ thе fіrѕt time thе world hаd experienced death.
Thе fire managed tо escape thе world аnd engulfed thе world wіth light іn order tо protect it.
However, thе darkness lingered. Thіѕ wаѕ thе fіrѕt darkness created іn thіѕ world born thrоugh tragedy аnd loss оf оur god. Now, everyone’s lives involved darkness іn ѕоmе form rеgаrdlеѕѕ оf whаt thеу did.

Thіѕ layer оf darkness exists everyday іn оur lives аnd thе wolf lives оn іn еасh оf uѕ ready tо devour uѕ іf we’re nоt careful.
Whеn evil саmе іntо thе world, іt wаѕ іn thе form оf а story.

The feedback was positive for this story and many of friends and family noted the sinister darkness of such a story. All of the people who heard my story were able to discern the moral, in the form of a warning about the power of tales. Many also noted the “eerie” tone and it derives from my attempt to distance myself from the original context.

The power of words and story is one I truly believe in, therefore, the story was easy for me to write.

Works Cited:

King, Thomas. The Truth About Stories: A Native Narrative. Toronto: House of Anansi Press, 2003. Print.

Write a summary of three significant points that you find most interesting in the final chapter of If This is Your Land, Where are Your Stories?

Chamberlin encourages us in the last chapter of his novel to see things from different perspectives and realize that there is always more than one truth. In Chapter 11, Chamberlain tells us the story of the legendary Mediik during the Delgamuukw case in 1997.

Story-Telling

Story-telling is a way of defining our place in society and our identities on this planet. Chamberlin starts the chapter with the story from the Gitksan about Mediik the grizzly, the sacred mountain of Stekyooden, and village of Temlaxam. It is the story of a flood and for the Gitskan, story-telling is a completely accurate means of depicting these historical events. They stated, “when the villagers did not listen Mediik came roaring down the mountain bringing much of it with him covering the valley floor and destroying the village of Temlaxam, once a place of peace and prosperity to the people who lived there” (Chamberlin 219).

In the perspective of mainstream Canadian culture, scientific evidence is the only correct means of proving this historical story to be accurate (Chamberlin 220-221). Both stories are accurate in their own right but are seen as complete opposites and unrelated to one another. Despite how the scientific story confirms the Mediik legend, the Gitksan people were still required to persuade the judge that both stories complimented and did not discredit one another.

Differences between Cultures Need to Be Embraced

Chamberlin expresses his sentiments through his telling of a broad range of ‘ceremonies’ which are practiced by varying cultures. These differences of the ceremonies separate them as individuals and yet forms identities in groups, therefore these differences are necessary (240). There are inevitable differences that exist between cultures which must be embraced in order for respect and understanding to occur. The differences in the values of Gitxsan vs. our culture is displayed here and here

Contradictory Truths

The next concept I’d like to discuss deals with our perception between the “realistic” discoveries of the sciences and “imaginative” inventions of religion and the arts (Chamberlin 233). Why are the stories that have been told to us or that we tell ourselves always thought of as false? The author of “If This is Your Land, Where are Your Stories?” urges his readers to break free from cultural dichotomies and stop thinking of indigenous culture as a separation from ours. Chamberlin states that we often separate ourselves from “Us” and “Them” because of these difference in truths and that we should move beyond cultural borders to understand that there is no “us” and “them” and that there is only one.

Camberlin states, “the problem is our forgetting the contradiction between fact and fiction, the true and the not true, upon which any story-including our own story-depends for its power; and our ignoring the credit upon which any currency…ultimately depends” (Chamberlin 230). He is emphasizing that rejecting Aboriginal truths should not define us as people.

He mentions that there are two stories which chronicle the events of how we came to be and the ceremonies of belief of why we belong in Canada (Chamberlin 227). The conflict between these two strain of thought initiates when we try to compare these stories and eventually believe only one and that you must dismiss the other in order to not discredit your own.

The story of the Mediik has it’s own truth just as ours have our own. Once we realize that these stories are not meant to be separate or alien to one another, we begin to foster respect for other cultures. These new thoughts may even start uniting us instead of tearing people apart.

What do you think of my perspective on these issues?

Are there contradictory truths?

Works Cited:

Beaudoin, Gérald A. “Delgamuukw Case.” The Canadian Encyclopedia. N.p., 7 June 2006. Web. 16 Sept. 2016.

Chamberlin, J. Edward. If This Is Your Land, Where Are Your Stories?:Finding Common Ground. Toronto: Vintage Canada, 2004. Print.

Huffington Post. “Gitxsan First Nation.” Gitxsan First Nation. N.p., n.d. Web. 16 Sept. 2016.

Nathaniel P. Wilkerson – Wilkerson Art. “Nathaniel P. Wilkerson – Gitxsan Artist – Wasco Gallery.” Nathaniel P. Wilkerson – Gitxsan Artist – Wasco Gallery. N.p., n.d. Web. 16 Sept. 2016.