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• W2741779581 abstract "R ecognize Aroostook Indians. E nvelope [sic] all my people. C hildren, all Indian children. O pen your hearts to my people. G ive my people your help. N one shall be forgotten. I ndians are people. T ime has come to change. I ncome for my people. O nly change will bring results. N ations will be recognized. (West) Of late term has gained some degree of currency and even notoriety among psychoanalytical, postcolonial, and multicultural critics. Readers read, we are told by some, in order to recognize and validate themselves in a text; critics contend that itself is caught up in strategies that always involve a denial of subjectivity to racial or ethnic object or that essentialistic identities that are too tightly scripted onto mixed race, mixed sex, multifarious subjects. Technologies of recognition, argues Shu-mei Shih, produce 'the West' as agent of and 'the rest' as object of recognition (17). Or, as K. Anthony Appiah states in a slightly less pessimistic vein, the politics of require that one's skin color, one's sexual body, should be acknowledged politically in ways that make it hard for those who want to treat their skin and their sexual body as personal dimensions of (163). Furthermore, literal acts of recognition--such as granting tribal sovereignty to one Native group--can disenfranchise indigenous groups, as Siobhan Senier points out in her essay in this issue, whereas more symbolic acts of can have effect of solidifying oppressive ideologies. Louis Althusser has contended that we acquire our identities by seeing ourselves mirrored in dominant ideology: the rituals of ideological ... guarantee for us that we are indeed concrete, individual, distinguishable and (naturally) irreplaceable (172-73). These rituals of ideological may themselves in turn further oppression and repression of racial other. Works of literature, of course, are caught up in rituals of that subject and object, recognizer and recognized, and hegemonic ideology itself. However, this issue of MELUS is devoted to question of whether works of art and writing can change way we read, write, and recognize racial relationships. Our cover image for this issue by Mihku Paul--a writer, visual artist, and storyteller, and a Maliseet Indian--through its quaternary, collage-like, imagistic structure featuring photos of Natives, Asians, whites, and African Americans, seems to suggest that occurs across multiple poles and plains, and in manifold fields that traverse and undermine a simply binary of selfhood through othering of a non-self, or a simple constructing of self through and in prevailing ideology. The essays in this issue take up question of complicated ways multi-ethnic subjects have frustrated an othering gaze of by dominant society in which racial object is always problematically read as distinct from (un)racialized subject. As Shih also notes, Although West contributes to non-West's sense of self and major contributes to minor's sense of self, however grave and definitive contribution, there is always room for relational and identities and even for (17-18). What are other relational identifications and even disidentifications made possible by processes of reading and writing within multi-ethnic literary texts? Can reading, writing, and come together to form a nexus of power for multi-ethnic subjects? Disidentifications and disruptions of can be produced on level of language itself, through acts of writing, as our first four essays illustrate. In Rethinking Recognition: Mi'kmaq and Maliseet Poets Re-Write Land and Community, Siobhan Senier examines how a particular act of writing--in this case writing of poetry--furthers or undermines technologies of recognition. …" @default.
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• W2741779581 date "2012-01-01" @default.
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• W2741779581 title "Editor’s Introduction: Reading, Writing, and Recognition" @default.
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• W2741779581 doi "https://doi.org/10.1353/mel.2012.0000" @default.
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