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The Sacred Hoop: Recovering the Feminine in American Indian Traditions

by Paula Gunn Allen

by Paula Gunn Allen

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on human life, largely because conflict is as basic to<br />

contemporary white fiction as ritual is to tribal <strong>Indian</strong> narrative.<br />

In this way, <strong>the</strong>y are novels of colonization and treat its impacts,<br />

effects, and disasters as part of a novelistic plot.<br />

Early novels by <strong>American</strong> <strong>Indian</strong> novelists leaned heavily on<br />

<strong>the</strong> same <strong>the</strong>me of <strong>the</strong> dy<strong>in</strong>g savage partly because it was most<br />

acceptable to potential publishers. In addition, popular and<br />

scholarly images of <strong>Indian</strong>s as conquered, dy<strong>in</strong>g people had<br />

deeply affected <strong>American</strong> <strong>Indian</strong> self-perception, lead<strong>in</strong>g even<br />

<strong>Indian</strong> novelists to focus <strong>the</strong>ir works on that stereotype. But<br />

<strong>Indian</strong>s used <strong>the</strong> colonization <strong>the</strong>me coupled with <strong>the</strong> western<br />

plot structure of conflict-crisis-resolution to tell <strong>the</strong>ir own<br />

stories largely because <strong>the</strong>se structures appeared to expla<strong>in</strong><br />

tribal life and its chaotic disorganization s<strong>in</strong>ce <strong>in</strong>vasion and<br />

colonization. In such westernized <strong>Indian</strong> novels <strong>the</strong> <strong>Indian</strong>s are<br />

portrayed as tragic heroes, beset by an unjust but <strong>in</strong>exorable fate.<br />

In a sense <strong>the</strong>y become a race of dy<strong>in</strong>g k<strong>in</strong>gs. In all of <strong>the</strong> novels<br />

that use <strong>the</strong> story of conquest, devastation, and genocide as <strong>the</strong>ir<br />

major <strong>the</strong>me, white civilization plays <strong>the</strong> antagonist and becomes<br />

imbued with demonic power reserved <strong>in</strong> classic literature to fate<br />

and <strong>the</strong> gods.<br />

<strong>The</strong> experience and <strong>the</strong> traditions of <strong>American</strong> <strong>Indian</strong>s are<br />

complex and diverse ra<strong>the</strong>r than simple and unitary. We are<br />

much more than victims of white <strong>in</strong>vasion and colonization,<br />

though that is a part of our common experience. But <strong>the</strong> ritual life<br />

of <strong>the</strong> tribes, <strong>the</strong> “religion” of <strong>the</strong> tribes, is also a common<br />

factor. For although our traditions are as diverse as <strong>the</strong> tribes<br />

who practice and live with<strong>in</strong> <strong>the</strong>m, <strong>the</strong>y are all earth-based and<br />

wilderness-centered; all are “animistic,” poly<strong>the</strong>istic, concerned<br />

with sacred or nonpolitical power, and all <strong>in</strong>corporate patterns<br />

that many <strong>in</strong> <strong>the</strong> western world identify as profane.<br />

<strong>Indian</strong>s have ever been polymorphous. Although commonly<br />

tribal <strong>in</strong> outlook and culture, <strong>Indian</strong>s and <strong>the</strong>ir traditions are

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