“Yes, it’s only Reservation Blues but I like it:” On the Connection between Christian and Native Religions One of the most interesting aspects of the anthropological study of Catherine A. Lutz, entitled Unnatural Emotions, is that the author applies the same sort of intense self-examination to her own project as an anthropologist amongst the Ifaluk as she does to the Ifaluk themselves. Every individual at some point in his or her own life has been confronted with the surprise, after all, that someone seems ‘exactly like me.’ Or, conversely, one is shocked how another human animal, possessing roughly the same physical attributes of one’s genus and species as one’s self, could behave in such a horrible / wonderful fashion, totally ‘unlike me.’ Catherine Lutz suggests that these latter moments come, not so often when an individual is the presence of someone he or she regards as wholly alien, but when an individual is in the presence of someone he or she has come to regard as familiar, who suddenly surprises him or her. Lutz did not experience her own internal surprises, more often than not, when she was beginning to be acclimated to Ifaluk culture-everything seemed strange to her anthropological eyes, over the course of her initial encounters. However, after she began to think that these people were more like her than she initially though, in other words, when she began to think that she could predict their responses to a certain extent, based upon her preexisting cultural assumptions and modalities, then she when she was taken by surprise at their differences. A reader of Sherman Alexie’s novel Reservation Blues enters the text with similar assumptions of Native American life, unless of course, he or she is of that particular community.
The Essay on Does The Individual Really Make A Difference?
In the book Ten Questions, Charon argues that there are crucial variables that limit the impact that an individual can have throughout the course of one’s life. In the movie “From Here to Eternity,” the characters in the movie are perfect examples of an individual influencing one’s life. Charon gives us four levels of evaluation to see if the individual can make a difference in: their own lives, ...
If he or she is not, however, there is the likelihood that the ‘typical’ reader has images of Native Americans based upon long-held social stereotypes of the Lone Ranger’s Tonto and Kevin Costner’s “Dances With Wolves,” possibly chastened with some positive, homey images of the First Thanksgiving as well. However, Alexie’s prose forces one to apprehend Native American life anew, and to see Native Americans as fully-fledged individual characters, with wants and needs and desires, not as those who are simply stoic and ‘other.’ In short, Alexie forces the reader to see Native Americans as rock-and-roll wannabees. What could be easier to identify with than that, a reader might say? Although to cite the plot of the novel sounds strange to the ear, namely that all of the central protagonists of the novel are members of “Coyote Springs,” an all-Indian Catholic rock band from the Spokane Reservation in eastern Washington that happens to see a long-dead blues musician ‘come to reservation town,’ these characters strike a chord in the heart of every reader who ever dreamed of being ‘in a band’ as a teenager or a young adult. But beyond this initial emotional connection, the reader’s sense of strangeness and estrangement of the community is again reborn by the tone of the narrative and the detailed though magical realist evocation of Native, Western reservation life. The seamless blend of Native American folklore and Catholicism is one of the oddest aspects of the novel to someone personally uninitiated and unfamiliar with Native religions, except on a superficial level. For instance, one of the novel’s backup vocalists Checkers Warm Water develops a relationship with the reservation priest.
It is difficult, once one accepts the level of oppression experienced by these Native American individuals, to fully understand why Christianity, the religion of Caucasians, would have any draw at all. Why doesn’t Checkers simply love her own Native religion and her own Native people through the context of that tradition? Why a priest? The only answer is perhaps found in the idea that many of the Indian characters seek, through rock and roll and through Catholicism as well, the sort of individualistic expression that Native culture does not offer them. Checkers Warm Water seeks liberation as a woman and as a sexual being in a way that cannot be fully encapsulated by either by her Native religion, or in associations with the Native men around her. One is tempted to assume that Native and Christian culture exists as a polarized either / or construction. However, evidently members of the tribe do not view it as such. The Native tribal members claim the right to interpret, not only their own faith, but also Christianity in their own worldview and upon their own terms.
The Essay on Native American Religion
Native American religion penetrated every aspect of their culture. This makes it difficult for a predominantly white, European, secular society to interpret Native Indian spirituality. There is no single Native American religion, but rather as many religions as there are Indian peoples. Religion and ritual were a function of all activity: from the food quest and other survival-related work to ...
The strangeness comes from the reader’s own experience of the religions of Native Americans as ‘alternatives’ to Christianity, rather than as a faith that has grown upon in one’s own backyard, along with the Christian worldview. ‘Normal behavior’ in Caucasian terms, of an oppressed Native American woman, would be for Checkers to condemn the priest’s domination of her faith with a White faith and to go back to her band members and to her Native faith for solace. But if Checkers were a stereotypical either / or Native American, she wouldn’t be seeking salvation in rock and roll and the blues, in the music of the dominant non-Native culture at all. Where do such assumptions come from? It is not simply the negative images of Natives in cowboy films, or the passive, exotic ized natives of supposedly positive representations of Indians in recent films or Thanksgiving dioramas. Rather, it is the common American counterculture idea that seeks expression and individual self- expression, through the points of view of supposed Native religion.
This supposed point of view really has very little to do with how actual Native Americans experience their (often quite collectively, tribally based) religion at all. At virtually every supermarket across the nation, one can buy ‘Native’ dream catchers, or false, commercialized views of Native spirituality that attempt to offer a respite from supposedly sterile Christianity. The connections of rock and roll to this view in popular culture is exemplified in “The Doors” where rock music legend Jim Morrison takes a hit of acid under the supervision of a wise man-the acid and the Indian culture ‘free his mind.’ But the spiritual collectivity that Natives associate with their religion does not free them, nor is the Christianity experienced on Native American reservations synonymous with ‘our’ versions of it, outside of the reservation. In unpacking these assumptions, the reader is forced to emerge from the text not simply with a better understanding of Checkers, but with a better understanding of the flexibility of faith and its adaptability to personal as well as community needs in various contexts. Works CitedAlexie, Sherman. Reservation Blues.
The Essay on A Comparison Of Native American Thought Anf Witchcraft
Native American religions and witchcraft are alike in many ways. First of all, both are nature religions, meaning they both hold nature sacred and many of the symbols and ideas come from nature. Starhawk says that The Old Religion, as we call it, is closer in spirit to Native American traditions.@ Both religions teach its followers the importance of understanding and action. Through reading ...
Warner Books, 1996. Lutz, Catherine A. Unnatural Emotions. University of Chicago Press, 1998.
