J 2007

“Alternative (Hi)Stories in Stolen Generation(s) and Residential School Narratives: Reading Indigenous Life Writings by Doris Pilkington and Shirley Sterling.”

HORÁKOVÁ, Martina

Základní údaje

Originální název

“Alternative (Hi)Stories in Stolen Generation(s) and Residential School Narratives: Reading Indigenous Life Writings by Doris Pilkington and Shirley Sterling.”

Autoři

HORÁKOVÁ, Martina (203 Česká republika, garant, domácí)

Vydání

Brno Studies in English, Brno, Masarykova univerzita, 2007, 0524-6881

Další údaje

Jazyk

angličtina

Typ výsledku

Článek v odborném periodiku

Obor

Písemnictví, masmedia, audiovize

Stát vydavatele

Česká republika

Utajení

není předmětem státního či obchodního tajemství

Kód RIV

RIV/00216224:14210/07:00067099

Organizační jednotka

Filozofická fakulta

Klíčová slova anglicky

Stolen Generations; Residential school narratives; Doris Pilkington; Shirley Sterling;

Příznaky

Mezinárodní význam, Recenzováno
Změněno: 10. 4. 2016 11:49, Mgr. Vendula Hromádková

Anotace

V originále

The article analyzes two life writing narratives by Indigenous women writers from Australia and Canada in order to demonstrate the ways in which they present alternative (hi)stories of removed Indigenous children. Doris Pilkington’s Follow the Rabbit-Proof Fence (1996) and Shirley Sterling’s My Name is Seepeetza (1992) formulate an effective counter-discourse which undermines the power of the Australian and Canadian authorities to exercise absolute control over the lives of Indigenous children and their families. In her account, Pilkington celebrates active resistance in the form of a seemingly impossible escape from the River Moore Native Settlement, and records the symbolic journey home. Her alternative (hi)story consists in interweaving the pre-contact/early-contact history of Indigenous people in Western Australia and the nationally accepted history of European settlement in Australia, as well as in appropriating official archival materials and creating a counter-archive of traditional Aboriginal knowledge. Similarly, Sterling’s narrator asserts her cultural identity through a series of juxtaposed contrasts between the abusive residential school regime and the harmonious, functional family environment at home, contrasts that bring to the foreground the memories of times spent with the extended family, the daily activities ensuring the survival of the community, and generally the happy moments outside the range of state intervention.