Lundgren, Jodi. ‘Being A Half-Breed” Discourses Of Race And Cultural Syncreticity In The Works Of Three Metis Women Writers’. Canlit. N.p., 2015. Web. 7 Aug. 2015.
In her article Lundgren uses three texts written by Metis women. One of the women Maria Campbell who wrote the famous novel Halfbreeds, offers particular insight into the struggle of growing up between two cultures. The article also exemplifies Lee Maracle, who wrote I am woman as well as Beatrice Culleton, who wrote April Raintree. Similarities are drawn between the three different texts as all the women struggle to choose which culture to identify with. There is an emphasis on outward appearance, of the three women some are fairer skinned than others. Some are taught by adults that if they are fair skinned, they should deny their First Nations heritage, this was a similarity found within all three novels. “Either become the drunken Indian or assimilate” (Lundgren,63). The article closes with the need to combine both cultures.
As we are examining the cultural divide or rather cohesion within Metis culture, this article emphasizes that at the beginning of these three women’s cultural journeys they felt they had to pick whether to assimilate or fulfill the stereotype of the First Nations people post residential schools. These women shed light on the knowledge gap between First Nations and Metis people, as well as the lack of community and political recognition, which metis people receive. What I find interesting about this article is that it begins by removing skin tone from ethnicity. Lundgren begins the article by placing race and ethnicity on separate plains, she emphasizes removing labels to try and avoid race superiority and internalised discrimination, or rather the avoidance of such. The idea of “white versus non-native”(67) is a major theme presented in from all three novelists.
Bibliography
APTN Digital Nations,. Maria Campbell. 2009. Web. 7 Aug. 2015.
Egan, Susanna. ‘The Book Ofjessica: The Healing Circle Of A Woman’s Autobiography’. Canlit. N.p., 2015. Web. 8 Aug. 2015.
Heikkilä, Verna. ‘Blankets Of Shame: Emotional Representation In Maria Campbell’S Half-Breed – Verna Heikkilä – Helsinki English Studies: Electronic Journal’. Blogs.helsinki.fi. N.p., 2015. Web. 10 Aug. 2015.
Hulan, Renee. ‘Book Review | In Search Of April Raintree. Critical Edition. By Beatrice Culleton Mosionier And Cheryl Suzack | Canadian Literature’. Canlit.ca. N.p., 2015. Web. 8 Aug. 2015.
Brown, Jennifer. ‘Métis’. The Canadian Encyclopedia. N.p., 2001. Web. 12 Aug. 2015.
âpihtawikosisân,. ‘Got Status? Indian Status In Canada, Sort Of Explained.’. N.p., 2011. Web. 12 Aug. 2015.
Hello,
I really enjoyed reading about this article by Jodi Lundgren. For one of my blog posts I explored the construction of the Indian Act of 1876, and how racial classification played a role in the definition of “Indian-ness” resulting in mixed women being excluded from property and legal rights. Thus, I found it interesting to read the perspectives of the Metis women mentioned in this article; Maracle, Campbell, and Culleton. We are so often exposed to First Nation women through the derogatory and racial stereotypes present in the media. Assumedly , these tropes are built on the legacy of eurocentric ideas regarding biological determinism. Typically, they are depicted as being sexually transgressive, a typecast historically rooted in the construction of the Indian Act that required a need to protect racial hierarchy. The article highlights these negative perceptions that influenced how the women viewed their First Nations heritage. I was particularly struck with the social workers speech where she defined the “native girl’s syndrome”, which begins when “you get pregnant (…) so you’ll start with alcohol and drugs. From there, you get into shoplifting and prostitution and in and out of jail” (64). Sadly, these stereotypes, as you mentioned, force a denial of their heritage. It definitely seems important, as you noted, to remove these labels. I think that the diverse voices of these women who have multiple perspectives of what it means to be Metis, strips away many of the false stereotypes that are entrenched in Canadian society.
–Sarah.
Hello I am pasting Tai’s reply to comments as UBC blogs is being difficult 🙂 :
Hello Sarah!
Thanks for your comment! I really appreciate your thoughts. Yes the Indian Act is ridiculously difficult for me to read due to the stripping of status of First Nations women, my best friend ( who is full Cree) calls in “knocking their numbers down”. If a First Nations woman even married a White settler she was removed of her status. First Nations women have been sexualized for too long. Some of my previous research in another class taught me that Pocohontas didn’t even exist, she was simply an ideal of a sexy exotic young Native woman. That part of the document really struck me too (social worker), but I believe we are beginning to look at a revolution with a fifth generation of First Nations and Metis women who are now taking back their heritage with pride.
Hello Tai,
I found this quiet interesting. I am glad that you guys decided to examine the cultural divide or the cohesion within the Metis culture. Cohesion within a culture is not something that is often looked at very closely. Everyone assumes that within one culture everyone does and thinks the same why. Which isn’t always the case, sometimes it is trying to find the common though or belief that everyone is able to agree or at least me able to understand.
I find in every culture there is a push for appearances, they need to fit into the mould of society and those who don’t fit into this are told to try or change. I find this theory of removing skin tone from ethnicity great! There are a lot of different cultures within people that may not be able to show on the outside. Once you are able to get past this exterior wall you are able to see who makes that person, and the ancestors they draw from.
Can’t wait to hear your thoughts!
Thanks,
Kathryn
Hello I am pasting Tai’s reply to comments as UBC blogs is being difficult 🙂 :
Hi Kathryn!
Glad you appreciated the article I found! I think what makes Metis culture so confusing is that in the past, I believe (as a metis person) that there was confusing between metis and whether that individual was an “Indian” or whether they were “White”. Which just created massive confusion problems for Metis people. I also believe it is partially due to the disregard we receive as a Nation by the Canadian government.
I have addressed myself with the question of appearance alot in the last year and I am glad you brought it up, because for me what classifies a person as “not white” when in Canada so many races exist. I hate to use myself as an example again but when I meet a new person I get two completely different reactions, they instantly know that I am “not white”, or they don’t think anything of my appearance and just crack me up to being a different looking girl. I also believe that the media and specifically Hollywood has given society a clear idea of what they think a First Nations person should look like. This was a trend in both articles I studied on Metis women, because you are right it is a gene pool.