Bøger udgivet af University of Nebraska Press

Readers, literary critics, and theorists alike have long demonstrated an abiding fascination with the author, both as a real person--an artist and creator--and as a theoretical concept that shapes the way we read literary works. Whether anonymous, pseudonymous, or trending on social media, authors continue to be an object of critical and readerly interest. Yet theories surrounding authorship have yet to be satisfactorily updated to register the changes wrought on the literary sphere by the advent of the digital age, the recent turn to autofiction, and the current literary climate more generally. In Reading the Contemporary Author the contributors look back on the long history of theorizing the author and offer innovative new approaches for understanding this elusive figure. Mapping the contours of the vast territory that is contemporary authorship, this collection investigates authorship in the context of narrative genres ranging from memoir and autobiographically informed texts to biofiction and novels featuring novelist narrators and characters. Bringing together the perspectives of leading scholars in narratology, cultural theory, literary criticism, stylistics, comparative literature, and autobiography studies, Reading the Contemporary Author demonstrates that a variety of interdisciplinary viewpoints and critical stances are necessary to capture the multifaceted nature of contemporary authorship.

The oil and natural gas boom in pre-World War I Oklahoma brought unbelievable wealth to thousands of tribal citizens in the state on whose lands these minerals were discovered. However, as Angie Debo recognizes in her seminal study of the period, And Still the Waters Run, and, more recently, as David Grann does in Killers of the Flower Moon, this affluence placed Natives in the crosshairs of unscrupulous individuals. As a result, this era was also marked by two of the most heinous episodes of racial violence in the state's history: the Tulsa Race Massacre of 1921 and the Osage Murders between 1921 and 1925. In Resisting Oklahoma's Reign of Terror Joshua Clough details the responses of one largely forgotten Native organization--the Society of Oklahoma Indians (SOI)--to the violence and pillaging of tribal resources during the 1920s. Clough provides historical understanding of its formation and its shared values of intertribal unity, Native suffrage, and protection of Native property. He also reveals why reform efforts were nearly impossible in 1920s Oklahoma and how this historical perspective informs today's conflicts between the state and its Indigenous inhabitants. Through this examination of the SOI, Clough fills the historiographic gap regarding formal Native resistance between the dissolution of the national Society of American Indians in 1923 and the formation of the National Congress of American Indians in 1944. Dismissed or overlooked for a century as an inconsequential Native activist organization, the history of the SOI, when examined carefully, reveals the sophistication and determination of tribal members in their struggle to prevent depredations on their persons and property.

In Indigenous Enlightenment Stuart D. McKee examines the methodologies, tools, and processes that British and American educators developed to inculcate Indigenous cultures of reading. Protestant expatriates who opened schools within British and U.S. colonial territories between 1790 and 1850 shared the conviction that a beneficent government should promote the enlightenment of its colonial subjects. It was the aim of evangelical enlightenment to improve Indigenous peoples' welfare through the processes of Christianization and civilization and to transform accepting individuals into virtuous citizens of the settler-colonial community. Many educators quickly discovered that their teaching efforts languished without the means to publish books in the Indigenous languages of their subject populations. While they could publish primers in English by shipping manuscripts to printers in London or Boston, books for Indigenous readers gained greater accuracy and influence when they stationed a printer within the colony. With a global perspective traversing Western colonial territories in the U.S.-Mexico borderlands, the South Pacific, Madagascar, India, and China, Indigenous Enlightenment illuminates the challenges that British and American educators faced while trying to coerce Indigenous children and adults to learn to read. Indigenous laborers commonly supported the tasks of editing, printing, and dissemination and, in fact, dominated the workforce at most colonial presses from the time printing began. Yet even in places where schools and presses were in synchronous operation, missionaries found that Indigenous peoples had their own intellectual systems, and most did not learn best with Western methods.

Wardship and the Welfare State examines the ideological dimensions and practical intersections of public policy and Native American citizenship, Indian wardship, and social welfare rights after World War II. By examining Native wardship's intersections with three pieces of mid-twentieth-century welfare legislation--the 1935 Social Security Act, the 1942 Servicemen's Dependents Allowance Act, and the 1944 GI Bill--Mary Klann traces the development of a new conception of first-class citizenship. Wardship and the Welfare State explores how policymakers and legislators have defined first-class citizenship against its apparent opposite, the much older and fraught idea of Indian wardship. Wards were considered dependent, while first-class citizens were considered independent. Wards were thought to receive gratuitous aid from the government, while first-class citizens were considered responsible. Critics of the federal welfare state's expansion in the 1930s through 1960s feared that as more Americans received government aid, they too could become dependent wards, victims of the poverty they saw on reservations. Because critics believed wardship prevented Native men and women from fulfilling expectations of work, family, and political membership, they advocated terminating Natives' trust relationships with the federal government. As these critics mistakenly equated wardship with welfare, state officials also prevented Native people from accessing needed welfare benefits. But to Native peoples wardship was not welfare and welfare was not wardship. Native nations and pan-Native organizations insisted on Natives' government-to-government relationships with the United States and maintained their rights to welfare benefits. In so doing, they rejected stereotyped portrayals of Natives' perpetual poverty and dependency and asserted and defined tribal sovereignty. By illuminating how assumptions about "gratuitous" government benefits limit citizenship, Wardship and the Welfare State connects Native people to larger histories of race, inequality, gender, and welfare in the twentieth-century United States.

To Educate American Indians presents the most complete versions of papers presented at the National Educational Association's Department of Indian Education meetings during a time when the debate about how best to "civilize" Indigenous populations dominated discussions. During this time two philosophies drove the conversation. The first, an Enlightenment era-influenced universalism, held that through an educational alchemy American Indians would become productive, Christianized Americans, distinguishable from their white neighbors only by the color of their skin. Directly confronting the assimilationists' universalism were the progressive educators who, strongly influenced by the era's scientific racism, held the notion that American Indians could never become fully assimilated. Despite these differing views, a frightening ethnocentrism and an honor-bound dedication to "gifting" civilization to Native students dominated the writings of educators from the NEA's Department of Indian Education. For a decade educators gathered at annual meetings and presented papers on how best to educate Native students. Though the NEA Proceedings published these papers, strict guidelines often meant they were heavily edited before publication. In this volume Larry C. Skogen presents many of these unedited papers and gives them historical context for the years 1900 to 1904.

An Unholy Rebellion, Killing the Gods is the first comprehensive comparison of two of the greatest epics of the Indigenous peoples of Latin America: the Popul Vuh of the Quiché Maya of Guatemala and the Huarochiri Manuscript of Peru's lower Andean regions. The rebellious tone of both epics illuminates a heretofore overlooked aspect in Latin American Indigenous colonial writing: the sense of political injustice and spiritual sedition directed equally at European-imposed religious practice and at aspects of Indigenous belief. The link between spirituality and political upheaval in Native colonial writing has not been sufficiently explored until this work. Sharonah Esther Fredrick applies a multidisciplinary approach that utilizes history, literature, archaeology, and anthropology in equal measure to situate the Mayan and Andean narratives within the paradigms of their developing civilizations. An Unholy Rebellion, Killing the Gods decolonizes readers' perspective by setting Mayan and Andean authorship center stage and illustrates the schisms and shifts in Native civilizations and literatures of Latin America in a way that other literary studies, which relegate Native literature as a prelude to Spanish-language literature, have not yet done. By demonstrating the power of Native American philosophy within the context of the conquest of Latin America, Fredrick illuminates the profound spiritual dissension and radically conflicting ideologies of the Mesoamerican and Andean worlds before and after the Spanish conquest.

Encountering Palestine: Un/making Spaces of Colonial Violence, edited by Mark Griffiths and Mikko Joronen, sits at the intersection of cultural and political geographies and offers innovative reflections on power, colonialism, and anti-colonialism in contemporary Palestine and Israel. Organized around the theme of encountering and focusing on the ways violence and struggle are un/made in the encounter between the colonizer and colonized, the essays focus on power relations as they manifest in cultural practices and everyday lives in anti/colonial Palestine. Covering numerous sites in Gaza, the West Bank, East Jerusalem, and Israel, Encountering Palestine addresses a range of empirical topics--from marriage and queer aesthetics to policing, demolition, armament failure, and violence. The contributors utilize diverse theoretical frameworks, such as hyperreality, settler capitalism, intimate biopolitics, and politics of vulnerability, to help us better understand the cultural making and unmaking of colonial and anti-colonial space in Palestine. Encountering Palestine asks us to rethink how colonialism and power operate in Palestine, the ways Palestinians struggle, and the lifeways that constantly encounter, un/make, and counter the spaces of colonial violence.

In Who Gets to Go Back-to-the-Land?​, Valerie Padilla Carroll examines a variety of media from the last century that proselytized self-sufficiency as a solution to the economic instability, environmental destruction, and perceived disintegration of modern America. In the early twentieth century, books already advocated an escape for the urban, white-collar male. The suggestion became more practical during the Great Depression, and magazines pushed self-sufficiency lifestyles. By the 1970s, the idea was reborn in newsletters and other media as a radical response to a damaged world, allowing activists to promote the simple life as environmental, gender, and queer justice. At the century's end, a great variety of media promoted self-sufficiency as the solution to a different set of problems, from survival at the millennium to wanderlust of millennials. ​ Nevertheless, these utopian narratives are written overwhelmingly for a particular audience--one that is white, male, and white-collar. Padilla Carroll's archival research of the books, newspapers, magazines, newsletters, websites, blogs, and videos promoting the life of the agrarian smallholder illuminates how embedded race, class, gender, and heteronormative dogmas in these texts reinforce dominant power ideologies and ignore the experiences of marginalized people. Still, Padilla Carroll also highlights how those left out have continued to demand inclusion by telling their own stories of self-sufficiency, rewriting and reimagining the movement to be collaborative, inclusive, and rooted in both human and ecological justice.

Coyote Anthropology shatters anthropologyOCOs vaunted theories of practice and offers a radical and comprehensive alternative for the new century. Building on his seminal contributions to symbolic analysis, Roy Wagner repositions anthropology at the heart of the creation of meaningOCoin terms of what anthropology perceives, how it goes about representing its subjects, and how it understands and legitimizes itself. Of particular concern is that meaning is comprehended and created through a complex and continually unfolding process predicated on what is not thereOCothe unspoken, the unheard, the unknownOCoas much as on what is there. Such powerful absences, described by Wagner as OC anti-twins, OCO are crucial for the invention of cultures and any discipline that proposes to study them.As revealed through conversations between Wagner and Coyote, Wagner's anti-twin, a coyote anthropology should be as much concerned with absence as with presence if it is to depict accurately the dynamic and creative worlds of others. Furthermore, Wagner suggests that anthropologists not only be aware of what informs and conditions their discipline but also understand the range of necessary exclusions that permit anthropology to do what it does. Sly and enticing, probing and startling, Coyote Anthropology beckons anthropologists to draw closer to the center of all things, known and unknown

Lessons from Fort Apache is an ethnography of Indigenous language dynamics on the Fort Apache reservation in Arizona that reveals important implications for both North American and global concerns about language endangerment.

This volume challenges ideas about both national belonging and local association to emphasize how regional analysis deepens understanding of migration, race, borders, infrastructure, climate, and Native sovereignty.

The New Nancy explores how Olivia Jaimes's 2018 reboot of the legacy comic strip exemplifies the adaptability of contemporary flexible comics to serve divergent audiences, from nostalgic fans who read the daily comics in newspapers to newer webcomic readers.