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Becoming America - An Exploration of American Literature from Precolonial to Post-Revolution, 2018a

Becoming America - An Exploration of American Literature from Precolonial to Post-Revolution, 2018a

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BECOMING AMERICA<br />

REVOLUTIONARY AND EARLY NATIONAL PERIOD LITERATURE<br />

3. How does Apess undermine whites’ assumptions <strong>of</strong> their superiority <strong>to</strong><br />

Native <strong>America</strong>ns? To what eect?<br />

4. Why, and in what way, does Apess use rhe<strong>to</strong>rical tropes and phrases<br />

deriving <strong>from</strong> white European discourse (like the King James Bible)?<br />

5. What “Christian” virtues does Apess claim for Native <strong>America</strong>ns, and<br />

why?<br />

4.10 JANE JOHNSTON SCHOOLCRAFT<br />

(1800–1842)<br />

Jane Johns<strong>to</strong>n Schoolcraft’s parents<br />

were John Johns<strong>to</strong>n, an Irish immigrant<br />

fur trader, and the daughter <strong>of</strong> Waub<br />

Ojeeg, chief <strong>of</strong> the Ojibwe. Schoolcraft’s<br />

original Ojibwe name was Bamewawagezhikaquay,<br />

which means a woman who<br />

moves, making sound in the heavens.<br />

Both <strong>of</strong> Schoolcraft’s parents educated<br />

her: her father through his library;<br />

her mother, through her knowledge <strong>of</strong><br />

Ojibwe lore and cus<strong>to</strong>ms. This mediation<br />

enabled Schoolcraft <strong>to</strong> later help her husband,<br />

Henry Rowe Schoolcraft (1793–<br />

1864), <strong>to</strong> publish over twenty books and a<br />

number <strong>of</strong> articles on Native <strong>America</strong>ns.<br />

In 1826, the couple founded the journal<br />

The Literary Voyager, or Muzzeniegun.<br />

Schoolcraft published several articles<br />

Image 4.9 | Jane Johns<strong>to</strong>n Schoolcraft<br />

for this journal, taking on the persona <strong>of</strong> Artist | Unknown<br />

Source | Wikimedia Commons<br />

Leelinau, an Ojibwe woman able <strong>to</strong> write<br />

License | Public Domain<br />

knowledgeably about Ojibwe life and<br />

traditions. In this way, Schoolcraft continued <strong>to</strong> serve as a media<strong>to</strong>r between whites<br />

and Native <strong>America</strong>ns. She does so, for example, in Mishosha, an Ojibwe folktale<br />

that introduces readers <strong>to</strong> such Ojibwe values as bravery and loyalty. In eect, much<br />

<strong>of</strong> her writing recorded Ojibwe’s fast-dying culture. Schoolcraft also contributed<br />

poetry, using the pseudonym <strong>of</strong> Rosa, writing in both English and Ojibwan.<br />

Like the words <strong>of</strong> many Native <strong>America</strong>ns, Schoolcraft’s work was also ltered<br />

<strong>to</strong> whites by a white, in this case, Schoolcraft’s husband. He edited and <strong>of</strong>ten <strong>to</strong>ok<br />

credit for her work. Schoolcraft and her husband had four children, two <strong>of</strong> whom<br />

survived <strong>to</strong> adulthood. She separated <strong>from</strong> her husband in 1830.<br />

Page | 857

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