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• W201991418 abstract "Mary Eastman is remembered today mainly for Aunt Phillis's Cabin (1852), one of most popular and venomous of many southern attacks on Uncle Tom's Cabin. Several years before Aunt Phillis, however, Eastman had earned her literary reputation writing polemical works not on southern home but on western frontier. A Virginian temporarily transplanted to Fort Snelling in Minnesota with her husband, artist and army officer Seth Eastman, she published upon her return east Dahcotah; or, Life and Legends of Sioux (1849), first of several collections concerning bands of Santee or eastern Sioux (Dakota) Indians who lived in vicinity of fort. [1] Based, Eastman writes, on tales told her by Sioux medicine woman Cloud, Dahcotah has roots in both imaginative works on Indian life produced by Catharine Maria Sedgwick, Lydia Sigourney, and others, and western adventure writings of Washington Irving and Francis Parkman. Allied to frontier literature by its emphasis on firs thand experience and political commentary, Eastman's work applies its descriptive and prescriptive powers not to domains of hunting and warfare that most authors had taken as salient features of Indian existence, but to domestic duties, romantic trials, and private worlds of Sioux women. Even at a cursory glance, Dahcotah announces its compound nature: its frontispiece, one of several engravings contributed by Eastman's husband, shows a group of women seated on a broad expanse of prairie before a cluster of lodges; titles of sketches, such as Checkered Cloud, Medicine Woman, Wenona; or, Virgin's Feast, and The Dahcotah Bride, fuse alien names of savage wilderness with familiar titles of domestic community. Dahcotah is significant, on one hand, for its portrayal of Sioux-United States relations during a critical phase in their mutual history: two years after its publication, treaties of Traverse des Sioux and Mendota initiated reservation period f or Santee. [2] Yet at same time, Eastman's text is noteworthy for its insistence that lives of Indian women, lives that in her time (and ours) have been relegated to romantic fancy while being excluded from official chronicle of treaties, wars, and removals, are vital to history of Indian-white encounter. Indeed, it may be Eastman's placing of women at center of this encounter that has led Dahcotah itself to be either ignored outright by literary critics, or belittled, as by Roy Harvey Pearce in standard survey of Indians in American literature, as terribly (117). Recent reevaluations of antebellum women's writings have made it difficult to treat and terrible as synonyms; literature has been recognized as a complex imaginative phenomenon irreducible to any two-word precis (Dobson 170). Pearce's caricature of Eastman, however, has remained largely unchallenged. In part, this may reflect a broader neglect of antebellum southern women writers. [3] In part, it may reflect a bias among literary scholars, only recently changing to any degree, toward just sexual division Eastman's century claimed (eastern female sentimentalists, western male explorers). [4] At same time, negative assessment of frontier sentimentalists such as Eastman reflects an emerg ing critical consensus that white women's writings on Indians, no matter how sympathetic (indeed, even or especially when sympathetic) hinge on a naive fantasy of domestic harmony that both abets violence of expansion and disguises ways in which women were implicated in expansionist processes (Georgi-Findlay xi) [5] For it is plain in case of Indian-white relations that gender ideologies often associated with sentimental literature sustained and perpetuated practices of racial injustice. Invoking deleterious effect of barbarism of manners upon social position of Woman (Social Condition 491), and insisting that civilization alone could guarantee the ennobling influence which renders [woman], in her proper sphere, friend and adviser of man (McKenney and Hall 249), Euro-American writers could at once deny sexual imbalances in their society and portray geographic expansion as a necessary evolution toward enlightened gender mutuality. …" @default.
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• W201991418 date "2000-01-01" @default.
• W201991418 modified "2023-09-22" @default.
• W201991418 title "The Squaw's Tale Sympathy and Storytelling in Mary Eastman's Dahcotah" @default.
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