Revision and resistance: The politics of native women's motherwork

Frontiers

Volumn 22, Issue 2, 2001, Pages 43-62

  Udel, Lisa J ^a  

^a NONE

Author keywords

[No Author keywords available]

Indexed keywords

EID: 0035648191     PISSN: 01609009     EISSN: None     Source Type: Journal    
DOI: 10.2307/3347054     Document Type: Review

References (110)

1. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
2. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
3. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
4. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
5. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
6. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
7. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
8. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
9. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
10. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
11. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
12. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
13. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
14. Examples include Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing, Loose Canons (Boston: Beacon Press, 1998), The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: Beacon Press, 1986), and Spider Woman's Granddaughters: Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press, 1989); Jane Caputi, "Interview with Paula Gunn Allen," Trivia 16 (1990): 50-67, and "Interview" in Backtalk: Women Writers Speak Out, ed. Donna Perry (New Brunswick, N.J.: Rutgers University Press, 1993); Rayna Green, "American Indian Women: Diverse Leadership for Social Change," in Bridges of Power: Women's Multicultural Alliances, ed. Lisa Albrecht and Rose M. Brewer (Philadelphia: New Society Publishers, 1990), "Review Essay: Native American Women," Signs: Journal of Women in Culture and Society 6:2 (1980): 248-67, and Women in American Indian Society (New York: Chelsea House Publishers, 1992); Patricia A. Monture-Angus, Thunder in My Soul: A Mohawk Woman Speaks (Halifax: Fernwood Publishing, 1995); Patricia A. Monture, "I Know My Name: A First Nations Woman Speaks," in Limited Edition: Voices of Women, Voices of Feminism, ed. Geraldine Finn (Halifax: Fernwood Publishing, 1993); Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her People (New York: St. Martin's Press, 1993); Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper Collins, 1993); Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper Collins, 1991); and Janet McCloud, in Women of the Native Struggle: Portraits and Testimony of Native American Women, ed. Ronnie Farley (New York: Orion Books, 1993).
15. Farley, Women of the Native Struggle; Jane Katz, ed., Messengers of the Wind: Native American Women Tell Their Life Stories (New York: Ballantine Books, 1995); and Steve Wall, ed., Wisdom's Daughters: Conversations with Women Elders of Native America (New York: Harper Perennial, 1993).
16. Farley, Women of the Native Struggle; Jane Katz, ed., Messengers of the Wind: Native American Women Tell Their Life Stories (New York: Ballantine Books, 1995); and Steve Wall, ed., Wisdom's Daughters: Conversations with Women Elders of Native America (New York: Harper Perennial, 1993).
17. Patricia Hill Collins applies the term "motherwork" to the tasks engaged in by women/mothers of color. Collins contends that women of color recognize the embattled nature of their families and identify the most destructive forces as coming from outside their families rather than from within. Part of women's work, or motherwork, consists of maintaining "family integrity." The kind of motherwork Collins outlines, and many Native women describe, reflects the belief that "individual survival, empowerment, and identity require group survival, empowerment, and identity" ("Shifting the Center: Race, Class, and Feminist Theorizing About Motherhood," in Representations of Motherhood, ed. Donna Bassin, Margaret Honey, and Meryle Mahrer Kaplan [New Haven: Yale University Press, 1994], 59).
18. Monture-Angus, Thunder in My Soul, 49.
19. Clara Sue Kidwell, "What Would Pocahontas Think Now? Women and Cultural Persistence," Callaloo 17:1 (1994): 149.
20. Mary Gopher, in Farley, Women of the Native Struggle, 77.
21. Carrie Dann in Parley, Women of the Native Struggle, 77.
22. Yet Si Blue in Parley, Women of the Native Struggle, 83.
23. Monture-Angus, Thunder in My Soul, 210; Paula Gunn Allen, quoted in Caputi, "Interview," 8; and Ingrid Washinawatok-El Issa in Farley, Women of the Native Struggle, 48.
24. Monture-Angus, Thunder in My Soul, 210; Paula Gunn Allen, quoted in Caputi, "Interview," 8; and Ingrid Washinawatok-El Issa in Farley, Women of the Native Struggle, 48.
25. Monture-Angus, Thunder in My Soul, 210; Paula Gunn Allen, quoted in Caputi, "Interview," 8; and Ingrid Washinawatok-El Issa in Farley, Women of the Native Struggle, 48.
26. Allen, "Interview," in Perry, Backtalk, 17.
27. Mary Crow Dog and Richard Erdoes, Lakota Woman (New York: Harper-Perennial, 1991) 78-79.
28. Jane Katz, ed., Messangers of the Wind: Native American Women Tell Their Life Stories (New York: Ballantine Books, 1995), 35-37, 60, 80-81.
29. Maria Campbell, Halfbreed (Lincoln: University of Nebraska Press, 1973), 103-7.
30. Green, Women in American Indian Society, 37.
31. Green, Women in American Indian Society, 37-38.
32. Green, Women in American Indian Society, 38. Linda Hogan's Mean Spirit (New York: Ivy Books, 1990) is a fictionalized account of this gynocidal episode in Native-Euramerican history.
33. Green, Women in American Indian Society, 38. Linda Hogan's Mean Spirit (New York: Ivy Books, 1990) is a fictionalized account of this gynocidal episode in Native-Euramerican history.
34. Ramona Ford, "Native American Women: Changing Statuses, Changing Interpretations," in Writing the Range: Race, Class, and Culture in the Women's West, ed. Elizabeth Jameson and Susan Armitage (Norman: University of Oklahoma Press, 1997), 58; and Nancy Shoemaker, "The Rise Or Fall of Iroquois Women," Journal of Women's History 2:3 (1991): 39-57, 51. For further discussion of gender in precontact cultures, see Evelyn Blackwood's "Sexuality and Gender in Certain Native American Tribes," Signs: Journal of Women in Culture and Society 10:1 (1984): 27-42.
35. Ramona Ford, "Native American Women: Changing Statuses, Changing Interpretations," in Writing the Range: Race, Class, and Culture in the Women's West, ed. Elizabeth Jameson and Susan Armitage (Norman: University of Oklahoma Press, 1997), 58; and Nancy Shoemaker, "The Rise Or Fall of Iroquois Women," Journal of Women's History 2:3 (1991): 39-57, 51. For further discussion of gender in precontact cultures, see Evelyn Blackwood's "Sexuality and Gender in Certain Native American Tribes," Signs: Journal of Women in Culture and Society 10:1 (1984): 27-42.
36. Ramona Ford, "Native American Women: Changing Statuses, Changing Interpretations," in Writing the Range: Race, Class, and Culture in the Women's West, ed. Elizabeth Jameson and Susan Armitage (Norman: University of Oklahoma Press, 1997), 58; and Nancy Shoemaker, "The Rise Or Fall of Iroquois Women," Journal of Women's History 2:3 (1991): 39-57, 51. For further discussion of gender in precontact cultures, see Evelyn Blackwood's "Sexuality and Gender in Certain Native American Tribes," Signs: Journal of Women in Culture and Society 10:1 (1984): 27-42.
37. Janet Karsten Larson, "And Then There Were None: Is Federal Policy Endangering the American Indian Species?" Christian Century 94, January 26, 1977, 61-63; and Mark Miller, "Native American Peoples on the Trail of Tears Once More: Indian Health Service and Coerced Sterilization," America 139 (1978): 422-25.
38. Janet Karsten Larson, "And Then There Were None: Is Federal Policy Endangering the American Indian Species?" Christian Century 94, January 26, 1977, 61-63; and Mark Miller, "Native American Peoples on the Trail of Tears Once More: Indian Health Service and Coerced Sterilization," America 139 (1978): 422-25.
39. R. Bogue and D. W. Segelman, "Survey Finds Seven in 10 Hospitals Violate DHEW Guidelines on Informed Consent for Sterilization," Family Planning Perspectives 11:6 (1979): 366-67.
40. Miller, "Native American Peoples on the Trail of Tears," 424.
41. Charles R. England, "A Look at the Indian Health Service Policy of Sterilization, 1972-1976," Native American Homepage, October 10, 1997, 6. For a fuller discussion of this topic, see Myla F. Thyrza Carpio, "Lost Generation: The Involuntary Sterilization of American Indian Women" (master's thesis, Johns Hopkins, 1991).
42. Charles R. England, "A Look at the Indian Health Service Policy of Sterilization, 1972-1976," Native American Homepage, October 10, 1997, 6. For a fuller discussion of this topic, see Myla F. Thyrza Carpio, "Lost Generation: The Involuntary Sterilization of American Indian Women" (master's thesis, Johns Hopkins, 1991).
43. Green, "Review Essay," 261.
44. Connie Uri, quoted in Miller, "Native American Peoples on the Trail of Tears," 423.
45. Barbara Moore quoted in Fee Podarski, "An Interview with Barbara Moore on Sterilization," Akwesasne Notes 11:2 (1979): 11-12.
46. Barbara Moore, quoted in Podarski, "An Interview with Barbara Moore," 11.
47. Indian status is another aspect of the eradication of Native populations. Both in Canada and the United States, entire tribes have lost their status as "Indian" or "Native" and are identified instead as "colored." For an example in early-twentieth-century Virginia, see J. David Smith, The Eugenic Assault on America: Scenes in Red, White, and Black (Fairfax, Va.: George Mason University Press, 1993); and for a more recent example pertaining to the Tobique in Canada, see Tobique Women's Group, Enough is Enough: Aboriginal Women Speak Out, as told to Janet Silman, (Toronto: The Women's Press, 1987).
48. Indian status is another aspect of the eradication of Native populations. Both in Canada and the United States, entire tribes have lost their status as "Indian" or "Native" and are identified instead as "colored." For an example in early-twentieth-century Virginia, see J. David Smith, The Eugenic Assault on America: Scenes in Red, White, and Black (Fairfax, Va.: George Mason University Press, 1993); and for a more recent example pertaining to the Tobique in Canada, see Tobique Women's Group, Enough is Enough: Aboriginal Women Speak Out, as told to Janet Silman, (Toronto: The Women's Press, 1987).
49. Linda Gordon, "Why Nineteenth-Century Feminists Did Not Support 'Birth Control' and Twentieth-Century Feminists Do: Feminism, Reproduction, and the Family," in Rethinking the Family: Some Feminist Questions, ed. Barrie Thorne and Marilyn Yalom (Boston: Northeastern University Press, 1992), 149.
50. Linda Gordon, Woman's Body, Woman's Right: A Social History of Birth Control in America (New York: Grossman Publishers, 1976), 281.
51. Gordon, "Why Nineteenth-Century Feminists Did Not Support 'Birth Control,'" 150.
52. Mary Brave Bird and Richard Erdoes, Ohitika Woman (New York: Harper-Perennial, 1993), 58.
53. Green, "American Indian Women," 65.
54. Green, "American Indian Women," 66.
55. Green, "American Indian Women," 63, 64, 71.
56. Ironically, early feminists and advocates of "voluntary motherhood" proposed an agenda similar to Native women's. Both saw voluntary motherhood as part of a movement to empower women (Gordon, "Why Nineteenth-Century Feminists Did Not Support 'Birth Control,' " 145).
57. Ironically, early feminists and advocates of "voluntary motherhood" proposed an agenda similar to Native women's. Both saw voluntary motherhood as part of a movement to empower women (Gordon, "Why Nineteenth-Century Feminists Did Not Support 'Birth Control,' " 145). Suffragists' desire to exalt motherhood was a way of creating a dignified, powerful position for women in contrast to popular notions of womanhood that connoted fragility and virtue. By evoking a powerful model, women responded to their sexual subjugation to men and created an alternate arena where they had authority (Gordon, Woman's Body, 133-34).
58. Ann Snitow, "A Gender Diary," in Conflicts in Feminism, ed. Mariann Hirsch and Evelyn Fox Keller (New York: Routledge, 1990), 20.
59. Snitow, "A Gender Diary," 20.
60. Snitow, "A Gender Diary," 22.
61. Quotation from in Bassin, Honey, and Kaplan, Representations of Motherhood, 5. See, for example, Jessica Benjamin, "Authority and the Family Revisted: Or, A World Without Fathers," New German Critique 4:3 (1978): 35-57; Nancy Chodorow, "Family Structure and Feminine Personality," in Women, Culture, and Society, ed. Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford: Stanford University Press, 1974), 43-66; and Jean Bethke Elshtain, Public Man, Private Woman: Women in Social and Political Thought (Princeton: Princeton University Press, 1981).
62. Quotation from in Bassin, Honey, and Kaplan, Representations of Motherhood, 5. See, for example, Jessica Benjamin, "Authority and the Family Revisted: Or, A World Without Fathers," New German Critique 4:3 (1978): 35-57; Nancy Chodorow, "Family Structure and Feminine Personality," in Women, Culture, and Society, ed. Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford: Stanford University Press, 1974), 43-66; and Jean Bethke Elshtain, Public Man, Private Woman: Women in Social and Political Thought (Princeton: Princeton University Press, 1981).
63. Quotation from in Bassin, Honey, and Kaplan, Representations of Motherhood, 5. See, for example, Jessica Benjamin, "Authority and the Family Revisted: Or, A World Without Fathers," New German Critique 4:3 (1978): 35-57; Nancy Chodorow, "Family Structure and Feminine Personality," in Women, Culture, and Society, ed. Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford: Stanford University Press, 1974), 43-66; and Jean Bethke Elshtain, Public Man, Private Woman: Women in Social and Political Thought (Princeton: Princeton University Press, 1981).
64. Quotation from in Bassin, Honey, and Kaplan, Representations of Motherhood, 5. See, for example, Jessica Benjamin, "Authority and the Family Revisted: Or, A World Without Fathers," New German Critique 4:3 (1978): 35-57; Nancy Chodorow, "Family Structure and Feminine Personality," in Women, Culture, and Society, ed. Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford: Stanford University Press, 1974), 43-66; and Jean Bethke Elshtain, Public Man, Private Woman: Women in Social and Political Thought (Princeton: Princeton University Press, 1981).
65. For more detailed critiques of the limitations of dualistic separation of private and public sectors for gender analysis generally, see Susan Himmelweit, "The Real Dualism of Sex and Class," Review of Radical Political Economics 16:1 (1984): 167-83. For Native women more particularly, see Patricia Albers, "Sioux Women in Transition: A Study of Their Changing Status in a Domestic and Capitalist Sector of Production," in The Hidden Half: Studies of Plains Indian Women, ed. Patricia Albers and Beatrice Medicine (Latham MD: University Press of America, 1983), and Albers, "Autonomy and Dependency in the Lives of Dakota Women: A Study in Historical Change," Review of Radical Political Economics 17:3 (1985): 109-34.
66. For more detailed critiques of the limitations of dualistic separation of private and public sectors for gender analysis generally, see Susan Himmelweit, "The Real Dualism of Sex and Class," Review of Radical Political Economics 16:1 (1984): 167-83. For Native women more particularly, see Patricia Albers, "Sioux Women in Transition: A Study of Their Changing Status in a Domestic and Capitalist Sector of Production," in The Hidden Half: Studies of Plains Indian Women, ed. Patricia Albers and Beatrice Medicine (Latham MD: University Press of America, 1983), and Albers, "Autonomy and Dependency in the Lives of Dakota Women: A Study in Historical Change," Review of Radical Political Economics 17:3 (1985): 109-34.
67. For more detailed critiques of the limitations of dualistic separation of private and public sectors for gender analysis generally, see Susan Himmelweit, "The Real Dualism of Sex and Class," Review of Radical Political Economics 16:1 (1984): 167-83. For Native women more particularly, see Patricia Albers, "Sioux Women in Transition: A Study of Their Changing Status in a Domestic and Capitalist Sector of Production," in The Hidden Half: Studies of Plains Indian Women, ed. Patricia Albers and Beatrice Medicine (Latham MD: University Press of America, 1983), and Albers, "Autonomy and Dependency in the Lives of Dakota Women: A Study in Historical Change," Review of Radical Political Economics 17:3 (1985): 109-34.
68. Evelyn Nakano Glenn, "Racial Ethnic Women's Labor: The Intersection of Race, Gender and Class Oppression," Review of Radical Political Economics 17:3 (1985): 101; Patricia Hill Collins, "Shifting the Center"; and Bonnie Thornton Dill, "Our Mothers' Grief: Racial Ethnic Women and the Maintenance of Families," Journal of Family History 13:4 (1988): 415-31, use the term "reproductive labor" to refer to all of the work of women in the home. Dill describes reproductive labor to include "the buying and preparation of food and clothing, provision of emotional support and nurturance for all family members, bearing children, and planning, organizing, and carrying out a wide variety of tasks associated with the socialization" ("Our Mothers' Grief," 430). adopt Patricia Hill Collins s use of the term "motherwork," which she employs to "soften the dichotomies in feminist theorizing about motherhood that posit rigid distinctions between private and public, family and work, the individual and the collective, identity as individual autonomy and identity growing from the collective self-determination of one's group. Racial ethnic women's mothering and work experiences occur at the boundaries demarking these dualities" ("Shifting the Center," 59).
69. Evelyn Nakano Glenn, "Racial Ethnic Women's Labor: The Intersection of Race, Gender and Class Oppression," Review of Radical Political Economics 17:3 (1985): 101; Patricia Hill Collins, "Shifting the Center"; and Bonnie Thornton Dill, "Our Mothers' Grief: Racial Ethnic Women and the Maintenance of Families," Journal of Family History 13:4 (1988): 415-31, use the term "reproductive labor" to refer to all of the work of women in the home. Dill describes reproductive labor to include "the buying and preparation of food and clothing, provision of emotional support and nurturance for all family members, bearing children, and planning, organizing, and carrying out a wide variety of tasks associated with the socialization" ("Our Mothers' Grief," 430). adopt Patricia Hill Collins s use of the term "motherwork," which she employs to "soften the dichotomies in feminist theorizing about motherhood that posit rigid distinctions between private and public, family and work, the individual and the collective, identity as individual autonomy and identity growing from the collective self-determination of one's group. Racial ethnic women's mothering and work experiences occur at the boundaries demarking these dualities" ("Shifting the Center," 59).
70. Evelyn Nakano Glenn, "Racial Ethnic Women's Labor: The Intersection of Race, Gender and Class Oppression," Review of Radical Political Economics 17:3 (1985): 101; Patricia Hill Collins, "Shifting the Center"; and Bonnie Thornton Dill, "Our Mothers' Grief: Racial Ethnic Women and the Maintenance of Families," Journal of Family History 13:4 (1988): 415-31, use the term "reproductive labor" to refer to all of the work of women in the home. Dill describes reproductive labor to include "the buying and preparation of food and clothing, provision of emotional support and nurturance for all family members, bearing children, and planning, organizing, and carrying out a wide variety of tasks associated with the socialization" ("Our Mothers' Grief," 430). adopt Patricia Hill Collins s use of the term "motherwork," which she employs to "soften the dichotomies in feminist theorizing about motherhood that posit rigid distinctions between private and public, family and work, the individual and the collective, identity as individual autonomy and identity growing from the collective self-determination of one's group. Racial ethnic women's mothering and work experiences occur at the boundaries demarking these dualities" ("Shifting the Center," 59).
71. Evelyn Nakano Glenn, "Racial Ethnic Women's Labor: The Intersection of Race, Gender and Class Oppression," Review of Radical Political Economics 17:3 (1985): 101; Patricia Hill Collins, "Shifting the Center"; and Bonnie Thornton Dill, "Our Mothers' Grief: Racial Ethnic Women and the Maintenance of Families," Journal of Family History 13:4 (1988): 415-31, use the term "reproductive labor" to refer to all of the work of women in the home. Dill describes reproductive labor to include "the buying and preparation of food and clothing, provision of emotional support and nurturance for all family members, bearing children, and planning, organizing, and carrying out a wide variety of tasks associated with the socialization" ("Our Mothers' Grief," 430). adopt Patricia Hill Collins s use of the term "motherwork," which she employs to "soften the dichotomies in feminist theorizing about motherhood that posit rigid distinctions between private and public, family and work, the individual and the collective, identity as individual autonomy and identity growing from the collective self-determination of one's group. Racial ethnic women's mothering and work experiences occur at the boundaries demarking these dualities" ("Shifting the Center," 59).
72. Evelyn Nakano Glenn, "Racial Ethnic Women's Labor: The Intersection of Race, Gender and Class Oppression," Review of Radical Political Economics 17:3 (1985): 101; Patricia Hill Collins, "Shifting the Center"; and Bonnie Thornton Dill, "Our Mothers' Grief: Racial Ethnic Women and the Maintenance of Families," Journal of Family History 13:4 (1988): 415-31, use the term "reproductive labor" to refer to all of the work of women in the home. Dill describes reproductive labor to include "the buying and preparation of food and clothing, provision of emotional support and nurturance for all family members, bearing children, and planning, organizing, and carrying out a wide variety of tasks associated with the socialization" ("Our Mothers' Grief," 430). I adopt Patricia Hill Collins s use of the term "motherwork," which she employs to "soften the dichotomies in feminist theorizing about motherhood that posit rigid distinctions between private and public, family and work, the individual and the collective, identity as individual autonomy and identity growing from the collective self-determination of one's group. Racial ethnic women's mothering and work experiences occur at the boundaries demarking these dualities" ("Shifting the Center," 59).
73. Glenn, "Racial Ethnic Women's Labor," 102, 103. Several recent studies of modern Native household units find that women often head extended families and kinship networks that resist capitalist models that marginalize them. See Albers, "Autonomy and Dependency in the Lives of Dakota Women," "From Illusion to Illumination: Anthropological Studies of American Indian Women," in Gender and Anthropology: Critical Reviews for Research and Teaching, ed. Sandra Morgan (Washington DC: American Anthropological Association, 1989), and "Sioux Women in Transition"; Martha C. Knack, Life is With People: Household Organization of the Contemporary Southern Paiute Indians (Socorro NM: Ballena Press, 1980); and Loraine Littlefield, "Gender, Class and Community: The History of Sne-Nay-Muxw Women's Employment" (Ph.D. diss., University of British Columbia, 1995).
74. Glenn, "Racial Ethnic Women's Labor," 102, 103. Several recent studies of modern Native household units find that women often head extended families and kinship networks that resist capitalist models that marginalize them. See Albers, "Autonomy and Dependency in the Lives of Dakota Women," "From Illusion to Illumination: Anthropological Studies of American Indian Women," in Gender and Anthropology: Critical Reviews for Research and Teaching, ed. Sandra Morgan (Washington DC: American Anthropological Association, 1989), and "Sioux Women in Transition"; Martha C. Knack, Life is With People: Household Organization of the Contemporary Southern Paiute Indians (Socorro NM: Ballena Press, 1980); and Loraine Littlefield, "Gender, Class and Community: The History of Sne-Nay-Muxw Women's Employment" (Ph.D. diss., University of British Columbia, 1995).
75. Glenn, "Racial Ethnic Women's Labor," 102, 103. Several recent studies of modern Native household units find that women often head extended families and kinship networks that resist capitalist models that marginalize them. See Albers, "Autonomy and Dependency in the Lives of Dakota Women," "From Illusion to Illumination: Anthropological Studies of American Indian Women," in Gender and Anthropology: Critical Reviews for Research and Teaching, ed. Sandra Morgan (Washington DC: American Anthropological Association, 1989), and "Sioux Women in Transition"; Martha C. Knack, Life is With People: Household Organization of the Contemporary Southern Paiute Indians (Socorro NM: Ballena Press, 1980); and Loraine Littlefield, "Gender, Class and Community: The History of Sne-Nay-Muxw Women's Employment" (Ph.D. diss., University of British Columbia, 1995).
76. Glenn, "Racial Ethnic Women's Labor," 102, 103. Several recent studies of modern Native household units find that women often head extended families and kinship networks that resist capitalist models that marginalize them. See Albers, "Autonomy and Dependency in the Lives of Dakota Women," "From Illusion to Illumination: Anthropological Studies of American Indian Women," in Gender and Anthropology: Critical Reviews for Research and Teaching, ed. Sandra Morgan (Washington DC: American Anthropological Association, 1989), and "Sioux Women in Transition"; Martha C. Knack, Life is With People: Household Organization of the Contemporary Southern Paiute Indians (Socorro NM: Ballena Press, 1980); and Loraine Littlefield, "Gender, Class and Community: The History of Sne-Nay-Muxw Women's Employment" (Ph.D. diss., University of British Columbia, 1995).
77. Collins, "Shifting the Center," 58. Obviously, personal ambition is usually seen as selfish and suspect for women generally. Women have typically couched descriptions of their ambitions in terms of altruism and collective responsibility. My point here, however, is that leadership within Native paradigms embraces collective more than individual identity.
78. Collins, "Shifting the Center," 61, 62.
79. Glenn, "Racial Ethnic Women's Labor," 103-4. The high rate of single, female-headed households undermines Glenn conclusions somewhat. As seen in Wall's Wisdom's Daughters, for example, contemporary Native women may not "require" the income of Native men to survive at the subsistence level; however, they argue that women require men's economic contribution to live well, or above subsistence/poverty level. More important, Native women argue, they require men's social and cultural participation in tribal life in order to ensure survival of specific collective experiences and to perpetuate their traditions.
80. Christine Conte, "Ladies, Livestock, and Land and Lucre: Women's Networks and Social Status on the Western Navajo Reservation," American Indian Quarterly 6:1/2 (1982): 105, 116.
81. For example, Wall, Wisdom's Daughters, 169-70, 224-26.
82. Marlee Kline, cited in Monture-Angus, Thunder in My Soul, 42.
83. Not all Native women experience capitalism equally. Conte's study shows that while most Navajo women have been adversely affected by the forces of a market economy, several are able to manipulate elements of capitalism to benefit themselves and their households, while others experience diminished wealth ("Ladies, Livestock, and Land and Lucre," 120). Albers draws similar conclusions from her research on the Devil's Lake Sioux, particularly in "Autonomy and Dependency in the Lives of Dakota Women," 124-28.
84. Not all Native women experience capitalism equally. Conte's study shows that while most Navajo women have been adversely affected by the forces of a market economy, several are able to manipulate elements of capitalism to benefit themselves and their households, while others experience diminished wealth ("Ladies, Livestock, and Land and Lucre," 120). Albers draws similar conclusions from her research on the Devil's Lake Sioux, particularly in "Autonomy and Dependency in the Lives of Dakota Women," 124-28.
85. Collins, "Shifting the Center," 65.
86. Angela Davis, quoted by Collins in "Shifting the Center," 65.
87. Collins, "Shifting the Center," 65.
88. Collins, "Shifting the Center," 66.
89. Collins, "Shifting the Center," 68.
90. See the proceedings from the United Nations Fourth World Conference on Women, Mothers of Our Nations, Indigenous Women Address the World: Our Future - Our Responsibility (Rapid City, S.D., 1995).
91. Mankiller and Wallis, Mankiller, 20.
92. Beatrice Medicine, "The Hidden Half Lives," in Cante Ohitika Win (Brave-Hearted Women): Images of Lakota Women From the Pine Ridge Reservation South Dakota, ed. Caroline Reyer (Vermillion: University of South Dakota Press, 1991), 5; and Albers and Medicine, The Hidden Half, 134-35. Nonetheless, Albers and Medicine contend that in contemporary life, star quilts remain one of the most prestigious items in the Sioux give-away system. Quilts are displayed or given at honoring ceremonies and when "Sioux return home from military service or college," at community events of importance such as memorial feasts and naming ceremonies, and during "donations of powwow officials" (Patricia Albers and Beatrice Medicine, "The Role of Sioux Women in the Production of Ceremonial Objects: The Case of the Star Quilt").
93. Beatrice Medicine, "The Hidden Half Lives," in Cante Ohitika Win (Brave-Hearted Women): Images of Lakota Women From the Pine Ridge Reservation South Dakota, ed. Caroline Reyer (Vermillion: University of South Dakota Press, 1991), 5; and Albers and Medicine, The Hidden Half, 134-35. Nonetheless, Albers and Medicine contend that in contemporary life, star quilts remain one of the most prestigious items in the Sioux give-away system. Quilts are displayed or given at honoring ceremonies and when "Sioux return home from military service or college," at community events of importance such as memorial feasts and naming ceremonies, and during "donations of powwow officials" (Patricia Albers and Beatrice Medicine, "The Role of Sioux Women in the Production of Ceremonial Objects: The Case of the Star Quilt").
94. Beatrice Medicine, "The Hidden Half Lives," in Cante Ohitika Win (Brave-Hearted Women): Images of Lakota Women From the Pine Ridge Reservation South Dakota, ed. Caroline Reyer (Vermillion: University of South Dakota Press, 1991), 5; and Albers and Medicine, The Hidden Half, 134-35. Nonetheless, Albers and Medicine contend that in contemporary life, star quilts remain one of the most prestigious items in the Sioux give-away system. Quilts are displayed or given at honoring ceremonies and when "Sioux return home from military service or college," at community events of importance such as memorial feasts and naming ceremonies, and during "donations of powwow officials" (Patricia Albers and Beatrice Medicine, "The Role of Sioux Women in the Production of Ceremonial Objects: The Case of the Star Quilt").
95. Allen, "Interview," in Perry, Backtalk, 10.
96. Monture-Angus, Thunder in My Soul, 244.
97. Monture-Angus, Thunder in My Soul, 258.
98. Monture-Angus, Thunder in My Soul, 28.
99. Renee Senogles, quoted in Farley, Women of the Native Struggle, 69.
100. Osennontion (Marlyn Kane) and Skonaganleh:rá (Sylvia Maracle), "Our World: According to Osennontion and Skonaganleh:rá," Canadian Woman Studies/Les Cahiers de la Femme 10:2/3 (1989): 7-19, 11.
101. Medicine, "Hidden Half Lives," 5; and Lindy Trueblood, "Interview," in Reyer, Cante Ohitika Win, 50.
102. Medicine, "Hidden Half Lives," 5; and Lindy Trueblood, "Interview," in Reyer, Cante Ohitika Win, 50.
103. Kidwell, "What Would Pocahontas Think Now?" 150.
104. Trueblood, "Interview," in Reyer, Cante Ohitika Win, 50.
105. Ford, "Native American Women," 59.
106. In Canada the 1986 average income for Aboriginal people was $12,899 compared to $18,188 earned by the average non-Native Canadian. The 1990 U.S. census reported the median household income of Indians
107. Osennontion and Skonaganleh:rá, "Our World," 14.
108. Katz, Messengers of the Wind; and Wall, Wisdom's Daughters.
109. Katz, Messengers of the Wind; and Wall, Wisdom's Daughters.
110. Osennontion and Skonaganleh:rá, "Our World," 14.