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• W839492083 abstract "Critical studies of Wiebe have frequently invoked binary distinction, which divides his writing between 'Mennonite' and 'First Nations' works. This view is based on historical thematic associations, which emerge, for instance, in The Temptations of Big Bear and A Discovery of Strangers, when First Nations cultures come into contact with and face the pressure of Anglo-Canadian presence. The aforementioned novels and The Scorched-Wood People interrogate Anglo-Canadian expansion in the Canadian Prairie in the latter half of the 1800s.However, historical references are not the only fertile ground for comparative readings between Wiebe's works, nor are they necessarily the most fruitful when investigating Wiebe's ethic of alterity. For example, The Temptations of Big Bear and The Blue Mountains of China use multiple voices in order to construct images of alterity against dominant discourses. As was noted in the previous chapter, The Blue Mountains of China and Wiebe's other 'Mennonite' writing reject the possibility of representing all Mennonite experience through the totality of a unitary, completely finished-off and indisputable language.' In similar manner, Big Bear in Wiebe's novel is not only constructed through his own speech, but also through polyphonic living mix of varied and opposing voices2 which do not aim to create single, coherent image of the main character. Thus, the novel approaches Big Bear's alterity in way that is illuminated by Critchley's concept of 'cloturai' reading: Cloturai reading is history read from the standpoint of the victims of that history.3 Even more importantly, it is reading that articulates the ethical interruption of ontological closure, thereby disrupting the text's claims to comprehensive unity and self-understanding, and locates an interruption or alterity within [a] dominant interpretation where reading discovers insights within text to which that text is blind.4In effect, Wiebe's approach to the problem of representing Big Bear and many of his other First Nations and Mennonite and yet other characters is illuminated through the concept of 'cloturai writing': first, the texts bring victim of dominant historical discourses from the periphery to the centre. Second, they engage and sometimes reproduce number of texts and voices that have once claimed to represent Big Bear, Almighty Voice, Mennonites like Thom Wiens or Elizabeth Katerina Wiebe, or Albert Johnson. Finally, those texts reveal interruptions and signs of alterity within the original texts and voices that they never saw, or sought to silence altogether. Thus Wiebe's writing is ethically at its most intriguing when it seeks to remain philosophically hesitant, and looks away from totality-seeking discourses in order to allow space for alterity.I will return to The Temptations of Big Bear in Chapter 4, discussing the novel there in terms of its representation of Prairie space and the impact of space on the images of Big Bear that emerge in the narrative. In the present chapter, I discuss the representation of First Nations in three of Wiebe's early works of fiction and in the non-fiction volume Stolen Life: The Journey of Cree Woman (1998). The latter is biographical work based on the life of Wiebe's co-author Yvonne Johnson, the great-great-granddaughter of Big Bear. First, I will briefly discuss Stolen Life as it negotiates Yvonne Johnson's encounters with unethical attempts to know her. Further, I discuss the book as representation of her struggle with claims to selfhood through contact with the other human being, as, for her, that relation has frequently been marked by abuse, neglect, and exploitation. I will then examine Wiebe's most popular short story, Where Is the Voice Coming From?, which engages with the story of Almighty Voice, young Cree man who was wanted for killing government cow and who, after gruelling manhunt in which some of his pursuers died, was killed in 1897. …" @default.
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• W839492083 date "2013-01-01" @default.
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• W839492083 title "Representing the First Nations: Encounters with Totality of Knowledge" @default.
• W839492083 doi "https://doi.org/10.1163/9789401209793_004" @default.
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