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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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approach reveals not only <strong>the</strong> exploitation and oppression of <strong>the</strong><br />

tribes by whites and white government but also areas of<br />

oppression with<strong>in</strong> <strong>the</strong> tribes and <strong>the</strong> sources and nature of that<br />

oppression. To a large extent, such an analysis can provide<br />

strategies for ameliorat<strong>in</strong>g <strong>the</strong> effects of patriarchal colonialism,<br />

enabl<strong>in</strong>g many of <strong>the</strong> tribes to reclaim <strong>the</strong>ir ancient gynarchical, *<br />

egalitarian, and sacred traditions.<br />

At <strong>the</strong> present time, <strong>American</strong> <strong>Indian</strong>s <strong>in</strong> general are not<br />

comfortable with fem<strong>in</strong>ist analysis or action with<strong>in</strong> <strong>the</strong><br />

reservation or urban <strong>Indian</strong> enclaves. Many <strong>Indian</strong> women are<br />

uncomfortable with fem<strong>in</strong>ism because <strong>the</strong>y perceive it<br />

(correctly) as white-dom<strong>in</strong>ated. <strong>The</strong>y (not so correctly) believe<br />

it is concerned with issues that have little bear<strong>in</strong>g on <strong>the</strong>ir own<br />

lives. <strong>The</strong>y are also uncomfortable with it because <strong>the</strong>y have<br />

been reared <strong>in</strong> an anglophobic world that views white society<br />

with fear and hostility. But because of <strong>the</strong>ir fear of and bitterness<br />

toward whites and <strong>the</strong>ir consequent unwill<strong>in</strong>gness to exam<strong>in</strong>e <strong>the</strong><br />

dynamics of white socialization, <strong>American</strong> <strong>Indian</strong> women often<br />

overlook <strong>the</strong> central areas of damage done to tribal tradition by<br />

white Christian and secular patriarchal dom<strong>in</strong>ance. Militant and<br />

“progressive” <strong>American</strong> <strong>Indian</strong> men are even more likely to<br />

quarrel with fem<strong>in</strong>ism; <strong>the</strong>y have benefited <strong>in</strong> certa<strong>in</strong> ways from<br />

white male-centeredness, and while those benefits are of real<br />

danger to <strong>the</strong> tribes, <strong>the</strong> <strong>in</strong>dividual rewards are compell<strong>in</strong>g.<br />

It is with<strong>in</strong> <strong>the</strong> context of grow<strong>in</strong>g violence aga<strong>in</strong>st women<br />

and <strong>the</strong> concomitant lower<strong>in</strong>g of our status among Native<br />

<strong>American</strong>s that I teach and write. Certa<strong>in</strong>ly I could not locate <strong>the</strong><br />

mechanisms of colonization that have led to <strong>the</strong> virulent rise of<br />

woman-hat<strong>in</strong>g among <strong>American</strong> <strong>Indian</strong> men (and, to a certa<strong>in</strong><br />

extent, among many of <strong>the</strong> women) without a secure and<br />

determ<strong>in</strong>ed fem<strong>in</strong>ism. Just as certa<strong>in</strong>ly, fem<strong>in</strong>ist <strong>the</strong>ory applied<br />

to my literary studies clarifies a number of issues for me,<br />

<strong>in</strong>clud<strong>in</strong>g <strong>the</strong> patriarchal bias that has been systematically

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