In
James Collins’ “Our Ideology and Theirs,” the author describes the reemergence
and reinvigoration of the culture of the Tolowa Native Americans, a largely
decimated population that resides in Northern California. Collins mainly focuses on the resurrection
of the Tolowa language, a trend that had increased in popularity during the two
decades preceding the article’s publication. He explores the intricacies of bringing back a language that
is nearly extinct, and how approaching this process from an academic standpoint
isn’t necessarily compatible with the desires and needs of the community to
which the language is historically relevant.
Collins
depicts the Tolowa community as a group of “about 400-500 people […] similar to the surrounding White,
rural working-class population […] But they are dark-complected, or at least
identifiably ‘Indian’, and hang together more with other Indians than Whites;
they have fishing rights […]; they go to feather dances and salmon bakes”
(406). In addition, Tolowa students
are offered a course in the Tolowa language during high school. Collins marvels at the “persistence” of
native cultural markers, even after the group has been exposed to anglicized
practices continuously for centuries (406).
Such
persistence has been exemplified by the reinvigoration of the Tolowa language
(as noted above). With few native
speakers still alive (and that number decreasing rapidly) what Collins refers
to as “the art of remembering” becomes particularly challenging (409). That is to say, language use and
memories associated with that language are inextricably linked and having (or
lacking) said memories changes the way one uses and understands a language
dramatically. Without native
speakers who have been socialized under circumstances to foster these special
understandings, the language will change.
The
importance of words and, consequently, memories, is what Collins seems to
assert will set apart those who study languages academically and those who
learn them socially. While linguists
usually focus on grammar, he says, speakers tend to overlook grammar and
instead, concentrate on lexicon.
For the Tolowa and many other Native American populations, this lexicon
includes countless names for aspects of nature (“a name for every riffle in the
creek” (408)). Because of the
massive amount of words that have vanished in time, new speakers must discover
“lost words” through research and conversations with older native
speakers.
The
existence and use of words have helped the Tolowa address the community’s
identity (like any other society associated with a specific language might do). However, this is also a process that
can be imposed from the outside in.
Word usage, sound and variation are an extremely powerful tool used to
map a certain identity onto a society.
Native Americans are a good example of this process. One of the strongest stereotypes
associated with the Native American population in the United States is a group
with close ties to nature, perhaps in part due to the lexicon of their
languages. Initially this idea may
seem rather benign but the connotations of the stereotype can have different
results. Some portrayals of Native
Americans as nature loving can appear positive but actually have underlying
implications that are offensive or ignorant. An example of this is an anti-pollution PSA that came out
shortly before Collins began his research:
Initially
it seems that the Native American man featured in the commercial is almost
heroic, with a “deep abiding respect for the natural beauty that was once this
country” opposed to the harmful effects of pollution. However, his downtrodden demeanor says otherwise. He is really being portrayed as
helpless and weak, understanding the “better” way of doing things but unable to
implement any real change. In
addition, his mode of transportation and dress contrast strongly with those of
the polluters, presumably mainstream society. Though the carbon footprint left by his canoe is likely far
smaller than that of the cars on the freeway, the use of this stereotypical
Native American symbol is both discriminatory and suggests that Native
Americans don’t have access to modern conveniences and technology; that they
are somehow behind, perhaps too intertwined with nature. The choice of clothing only worsens
this effect, and is basically irrelevant to the message of the PSA. At the end of the clip, the Native
American man is crying, again an act many people may associate with
weakness. Though the association
between Native Americans and nature is supposed to be a positive one, the
depiction is ultimately negative, indicating vulnerability, dependency and
marginalization with respect to the rest of society.
Perhaps
worse than the type of depiction mentioned above are outright descriptions of
Native Americans as barbaric, which occur less frequently now than they have in
the past but historically have often been used. This kind of portrayal also
relates to the concept of Native Americans being connected to nature, a strong
aspect of their language as well as cultural practices. By being deeply in touch with nature,
stereotypes of almost animalistic behavior regarding Native Americans have
developed. These stereotypes have
been used to justify the claiming of Native American land (because it wasn’t
being used for civilized purposes) and the suppression of Native Americans in
general. As a tool for rallying
support for domination of Native Americans, these concepts have been
particularly useful and successful.
In
addition, the use of these stereotypes of “typical” Native Americans have
caused tension among that community in terms of whether or not to adhere to
these ideas. While looking through
Native American propaganda and political cartoons, I happened upon a “post
secret” postcard that seems to sum up the issue rather well.
The man pictured is surrounded by nature, wearing
traditional Native American garb and playing what appears to be a Native
American instrument. The “secret”
reads “Because I don’t fit the stereotypes, I feel fraudulent and invisible.” This suggests that in marginalized
groups like Native Americans, there is a necessity to embody others’
expectations (usually stereotypes) in order to have a place, any place, in
society. The standard is
inapplicable in this case. Perhaps
partially for this reason (among others), the Tolowa community chose to
reinvigorate its culture and language.
This language renaissance could, in part, be used to reaffirm their
place in society that they seem rather removed from. This, of course, is pure guesswork but interesting to
consider nonetheless.
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