Reconstructing The Native South

In Reconstructing the Native South, Melanie Benson Taylor examines the diverse body of Native American literature in the contemporary U.S. South--literature written by the descendants of tribes who evaded Removal and have maintained ties with their southeastern homelands. In so doing Taylor advances a provocative, even counterintuitive claim: that the U.S. South and its Native American survivors have far more in common than mere geographical proximity. Both cultures have long been haunted by separate histories of loss and nostalgia, Taylor contends, and the moments when those experiences converge in explicit and startling ways have yet to be investigated by scholars. These convergences often bear the scars of protracted colonial antagonism, appropriation, and segregation, and they share preoccupations with land, sovereignty, tradition, dispossession, subjugation, purity, and violence. Taylor poses difficult questions in this work. In the aftermath of Removal and colonial devastation, what remains--for Native and non-Native southerners--to be recovered? Is it acceptable to identify an Indian "lost cause"? Is a deep sense of hybridity and intercultural affiliation the only coherent way forward, both for the New South and for its oldest inhabitants? And in these newly entangled, postcolonial environments, has global capitalism emerged as the new enemy for the twenty-first century? Reconstructing the Native South is a compellingly original work that contributes to conversations in Native American, southern, and transnational American studies.

Indians are everywhere and nowhere in the US South. Cloaked by a rhetoric of disappearance after Indian Removal, actual southeastern tribal groups are largely invisible but immortalized in regional mythologies, genealogical lore, romanticized stereotypes, and unpronounceable place names. These imaginary 'Indians' compose an ideological fiction inextricable from that of the South itself. Often framed as hindrances to the Cotton Kingdom, Indians were in fact active participants in the plantation economy and chattel slavery before and after Removal. Dialectical tropes of Indigeneity linger in the white southern imagination in order to both conceal and expose the tangle of land, labor, and race as formative, disruptive categories of being and meaning. This book is not, finally, about the recovery of the region's lost Indians, but a reckoning with their inaccessible traces, ambivalent functions, and the shattering implications of their repressed significance for modern southern identity.

Native American literature has always been uniquely embattled. It is marked by divergent opinions about what constitutes authenticity, sovereignty, and even literature. It announces a culture beset by paradox: simultaneously primordial and postmodern; oral and inscribed; outmoded and novel. Its texts are a site of political struggle, shifting to meet external and internal expectations. This Cambridge History endeavors to capture and question the contested character of Indigenous texts and the way they are evaluated. It delineates significant periods of literary and cultural development in four sections: “Traces & Removals” (pre-1870s); “Assimilation and Modernity” (1879-1967); “Native American Renaissance” (post-1960s); and “Visions & Revisions” (21st century). These rubrics highlight how Native literatures have evolved alongside major transitions in federal policy toward the Indian, and via contact with broader cultural phenomena such, as the American Civil Rights movement. There is a balance between a history of canonical authors and traditions, introducing less-studied works and themes, and foregrounding critical discussions, approaches, and controversies.

Contributions by Eric Gary Anderson, Melanie R. Anderson, Jodi A. Byrd, Gina Caison, Robbie Ethridge, Patricia Galloway, LeAnne Howe, John Wharton Lowe, Katherine M. B. Osburn, Melanie Benson Taylor, Annette Trefzer, and Jay Watson From new insights into the Chickasaw sources and far-reaching implications of Faulkner's fictional place-name "Yoknapatawpha," to discussions that reveal the potential for indigenous land-, family-, and story-based methodologies to deepen understanding of Faulkner's fiction (including but not limited to the novels and stories he devoted explicitly to Native American topics), the eleven essays of this volume advance the critical analysis of Faulkner's Native South and the Native South's Faulkner. Critics push beyond assessments of the historical accuracy of his Native representations and the colonial hybridity of his Indian characters. Essayists turn instead to indigenous intellectual culture for new models, problems, and questions to bring to Faulkner studies. Along the way, readers are treated to illuminating comparisons between Faulkner's writings and the work of a number of Native American authors, filmmakers, tribal leaders, and historical figures. Faulkner and the Native South brings together Native and non-Native scholars in a stimulating and often surprising critical dialogue about the indigenous wellsprings of Faulkner's creative energies and about Faulkner's own complicated presence in Native American literary history.

Contributions by Whitney Jordan Adams, Wendy Atkins-Sayre, Jason Edward Black, Patricia G. Davis, Cassidy D. Ellis, Megan Fitzmaurice, Michael L. Forst, Jeremy R. Grossman, Cynthia P. King, Julia M. Medhurst, Ryan Neville-Shepard, Jonathan M. Smith, Ashli Quesinberry Stokes, Dave Tell, and Carolyn Walcott Southern rhetoric is communication’s oldest regional study. During its initial invention, the discipline was founded to justify the study of rhetoric in a field of white male scholars analyzing significant speeches by other white men, yielding research that added to myths of Lost Cause ideology and a uniquely oratorical culture. Reconstructing Southern Rhetoric takes on the much-overdue task of reconstructing the way southern rhetoric has been viewed and critiqued within the communication discipline. The collection reveals that southern rhetoric is fluid and migrates beyond geography, is constructed in weak counterpublic formation against legitimated power, creates a region that is not monolithic, and warrants activism and healing. Contributors to the volume examine such topics as political campaign strategies, memorial and museum experiences, television and music influences, commemoration protests, and ethnographic experiences in the South. The essays cohesively illustrate southern identity as manifested in various contexts and ways, considering what it means to be a part of a region riddled with slavery, Jim Crow laws, and other expressions of racial and cultural hierarchy. Ultimately, the volume initiates a new conversation, asking what southern rhetorical critique would be like if it included the richness of the southern culture from which it came.

With the publication of her first novel, Shell Shaker (2001), Choctaw writer LeAnne Howe quickly emerged as a crucial voice in twenty-first-century American literature. Her innovative, award-winning works of fiction, poetry, drama, and criticism capture the complexities of Native American life and interrogate histories of both cultural and linguistic oppression throughout the United States. In the first monograph to consider Howe’s entire body of work, LeAnne Howe at the Intersections of Southern and Native American Literature, Kirstin L. Squint expands contemporary scholarship on Howe by examining her nuanced portrayal of Choctaw history and culture as modes of expression. Squint shows that Howe’s writings engage with Native, southern, and global networks by probing regional identity, gender power, authenticity, and performance from a distinctly Choctaw perspective—a method of discourse which Howe terms “Choctalking.” Drawing on interdisciplinary methodologies and theories, Squint complicates prevailing models of the Native South by proposing the concept of the “Interstate South,” a space in which Native Americans travel physically and metaphorically between tribal national and U.S. boundaries. Squint considers Howe’s engagement with these interconnected spaces and cultures, as well as how indigeneity can circulate throughout them. This important critical work—which includes an appendix with a previously unpublished interview with Howe—contributes to ongoing conversations about the Native South, positioning Howe as a pivotal creative force operating at under-examined points of contact between Native American and southern literature.

Reconstruction: People and Perspectives is a fascinating collection of essays and documents that illuminates the experiences of ordinary Americans across all levels of society in the southern United States during Reconstruction. Reconstruction: People and Perspectives describes in vivid detail the experiences of a diverse group of people caught up in the Civil War's aftermath in the South. Chapters focus on Civil War veterans, former slaveholders, farmers and city residents, Northerners in the South, and African American men and women (both those who stayed in the South and those who migrated). It also reports on groups similar studies often overlook, such as Native Americans and white women. Looking at Reconstruction from a social historian's point of view, this revealing work adds a much needed new voice to studies of the era.

2019 William L. Proctor Award from the Historic St. Augustine Research Institute The Yamasee Indians are best known for their involvement in the Indian slave trade and the eighteenth-century war (1715-54) that took their name. Yet, their significance in colonial history is far larger than that. Denise I. Bossy brings together archaeologists of South Carolina and Florida with historians of the Native South, Spanish Florida, and British Carolina for the first time to answer elusive questions about the Yamasees' identity, history, and fate. Until now scholarly works have rarely focused on the Yamasees themselves. In southern history, the Yamasees appear only sporadically outside of slave raiding or the Yamasee War. Their culture and political structures, the complexities of their many migrations, their kinship networks, and their survival remain largely uninvestigated. The Yamasees' relative obscurity in scholarship is partly a result of their geographic mobility. Reconstructing their past has posed a real challenge in light of their many, often overlapping, migrations. In addition, the campaigns waged by the British (and the Americans after them) in order to erase the Yamasees from the South forced Yamasee survivors to camouflage bit by bit their identities. The Yamasee Indians recovers the complex history of these peoples. In this critically important new volume, historians and archaeologists weave together the fractured narratives of the Yamasees through probing questions about their mobility, identity, and networks.

Explores the abundance of Native American representations in US Southern literature.

In Thomas Wolfe’sLook Homeward, Angel, Margaret Leonard says, “Never mind about algebra here. That’s for poor folks. There’s no need for algebra where two and two make five.” Moments of mathematical reckoning like this pervade twentieth-century southern literature, says Melanie R. Benson. In fiction by a large, diverse group of authors, including William Faulkner, Anita Loos, William Attaway, Dorothy Allison, and Lan Cao, Benson identifies a calculation-obsessed, anxiety-ridden discourse in which numbers are employed to determine social and racial hierarchies and establish individual worth and identity. This “narcissistic fetish of number” speaks to a tangle of desires and denials rooted in the history of the South, capitalism, and colonialism. No one evades participation in these “disturbing equations,” says Benson, wherein longing for increase, accumulation, and superiority collides with repudiation of the means by which material wealth is attained. Writers from marginalized groups--including African Americans, Native Americans, women, immigrants, and the poor--have deeply internalized and co-opted methods and tropes of the master narrative even as they have struggled to wield new voices unmarked by the discourse of the colonizer. Having nominally emerged from slavery’s legacy, the South is now situated in the agonized space between free market capitalism and social progressivism. Elite southerners work to distance themselves from capitalism’s dehumanizing mechanisms, while the marginalized yearn to realize the uniquely American narrative of accumulation and ascent. The fetish of numbers emerges to signify the futility of both.