IX. Conclusion and Bibliography
These literary examples listed from Fools Crow by James Welch, Wind from an Enemy Sky by D’Arcy McNickle, House Made of Dawn by N. Scott Momaday, and When the Legends Die by Hal Borland display a peaceful means of ventilation. Also, these provide an educational aid which invites readers into a better cultural awareness.
These literary examples also correspond with the incorporation of Pan-Indianism; Native Americans searching for a place in society by way of Pan-Indianism serves as a non-violent movement with intention to stabilize the youth of Indian tribes in order to grant a means in which the future of Native Americans (Indians) can continue to pass along the Native American spirituality—basically, to create a sense of belonging and restrict that of estrangement to their own, and to reduce estrangement along with the high-suicide percentage rate. Pan-Indianism and these literary voices and characters displayed correspond; they both better our cultural understanding.
With every standpoint comes opposition; with understanding comes misunderstanding; and with every median comes periphery. Likewise, the more any fundamental point is narrowed and simplified before any growing audience, as was the Indians’ expectation for rights to an unrestrained water supply in order to survive, the more abstract and convoluted it will become. This premise jumps out of all of these texts.
Without implying any sway toward one set of guidelines over the other, Native Indians and Euro-Americans indeed lean toward a separate set of philosophies. The Native American philosophy would certainly lean more toward a tranquil focus of serenity and equality, as the Indian dictum would tend to “repay” and more greatly appreciate Mother Nature, whereas the Anglo philosophical and cultural focus would lean toward focused structure and progression.
However, I do believe that religion and religious influence was initially the main guiding factor for such haste between the “In’jun” and “Honkey” cultures. But the educational redemption found within this literature needs to be valued for its educational purposes in order to one day from a complete acceptance between the two cultures.
BIBLIOGRAPHY
Owens, Louis. Wolfsong. University of Oklahoma Press: Norman. 1995.
Welch, James. Fools Crow. New York: Harper & Rowe, 1974.
McNickle, D’Arcy. Wind From an Enemy Sky. San Francisco: Harper & Row, 1978.
Momaday, N. Scott. House Made of Dawn. New York: Harper and Row, 1968.
Least-Heat Moon, William. “Tuesday Morning. (S)
De Kay, Drake. "Manifest Destiny." p. 218d. Encyclopedia Americana International Edition. Americana Corporation, 1966.
Gwynn, Frederick L. Blotner, Joseph L. Faulkner in the University. New York: Vintage Books, 1959.
Ryser, Rudolph C. A Publication of the Center for World Indigenous Studies. The Internet., June 1992.
Lubragge, Michael T. From Revolution to Reconstruction - an .HTML project. Last update: 2003-3-6 time: 08:04 [http://odur.let.rug.nl/~usa/E/manifest/manif2.htm]
O’Sullivan, John L. “Manifest Destiny.” Encyclopedia Brittanica. 1993.
O’Sullivan, John L. "The Great Nation of Futurity," The United States Democratic Review, Volume 6, Issue 23, pp. 426-430. 1839. Encyclopedia Britannica. (1994-1999).
This completes the entire line-up
I. The "Peaceful Hostility" Incorporated by Manifest Destiny (academic written discourse)
Continuation of "Peaceful Hostility" (Manifest Destiny).
Continuation: II. Pan-Indianism
IV. Jargon and Allegory continuation, perspective and narration
V. Jargon and Allegory continuation, death of the Kiowa Indian Tribe
VI. Jargon and Allegory continuation, post-modernism
VII. The Expression of Laughter
VIII. The Expression of Laughter, symbolic and as dignified representatives
IX. Conclusion and Bibliography
