Montclair State University Montclair State University Digital Commons Theses, Dissertations and Culminating Projects 5-2019 “A Present Tense People, Modern, Relevant, Alive” : Writing Against Erasure in Tommy Orange’s There There Greg Riggio Montclair State University Follow this and additional works at: https://digitalcommons.montclair.edu/etd Part of the American Literature Commons Recommended Citation Riggio, Greg, "“A Present Tense People, Modern, Relevant, Alive” : Writing Against Erasure in Tommy Orange’s There There" (2019). Theses, Dissertations and Culminating Projects. 274. https://digitalcommons.montclair.edu/etd/274 This Thesis is brought to you for free and open access by Montclair State University Digital Commons. It has been accepted for inclusion in Theses, Dissertations and Culminating Projects by an authorized administrator of Montclair State University Digital Commons. For more information, please contact [email protected]. ABSTRACT This essay argues that Tommy Orange’s 2018 novel There There works to craft new spaces for a revised historicity capable of defining living and present tense Indigenous peoples, while also deconstructing the past-tense archetype embedded in the framework of “America.” In arguing this point, I examine There There’s place in the postmodern Native American canon as it relates to the emergence of what is considered a new wave Native Renaissance. In each of the three subsections that follow, I examine There There in relation to three contexts: (1.1) other Native American works from the contemporary field in what is being dubbed a new wave Renaissance, (1.2) white hegemonic representations, and (1.3) distinguished Native American writers associated with postmodernism. In section 1.1, I place Orange’s novel in a contemporary field of works by Indigenous authors being created in a multidisciplinary field of print culture, photography, and online activism. In section 1.2, I specifically examine Orange’s references to works by non-Natives who appropriated Native narratives, such as the film Dances with Wolves (1990). I call upon these works and their images in order to analyze There There’s resistance to a cultural hegemony that has defined both historicity and Native identity. In section 1.3, I look at how Orange situates his novel in relation to three postmodern Native American works in order to examine how Orange’s novel both evokes and resists the politics of representation pioneered in works by Louise Erdrich, Leslie Marmon Silko, and Sherman Alexie. In this section, I relate Orange to these writers while also situating Orange’s novel as a wrinkle to the postmodern canon’s once counter- hegemonic works, which are now part of the hegemonic mainstream. In section two of this essay, I then expand on how There There’s historicity leads to a present tense peoplehood through a close reading of the novel’s present tense historicism and characterization. MONTCLAIR STATE UNIVERSITY “A present tense people, modern, relevant, alive”: Writing Against Erasure in Tommy Orange’s There There by Greg Riggio A Master’s Thesis Submitted to the Faculty of Montclair State University In Partial Fulfillment of the Requirements For the Degree of Master of Arts May 2019 College/School: College of Humanities and Social Sciences Department: English Thesis Committee: “A PRESENT TENSE PEOPLE, MODERN, RELEVANT, ALIVE”: WRITING AGAINST ERASURE IN TOMMY ORANGE’S THERE THERE A THESIS Submitted in partial fulfillment of the requirements for the degree of Master of Arts by GREG RIGGIO Montclair State University Montclair, NJ May 2019 Copyright c 2019 by Greg Riggio. All rights reserved. TABLE OF CONTENTS 1. Introduction: The Continuum Against Erasure……………………………………….1 1.1 Context: The Contemporary Renaissance…………………………………….….5 1.2 Context: White Hegemonic Representations……...……………………………..11 1.3 Context: Native American Postmodernism……………………………………...14 2. The Present Tense in There There 2.1 Massacre and American Violence: Revision of the Past Tense in There There….19 2.2 The Urban Indian: Present Tense Post-Reservation Personhood……………….28 2.3 #WeAreStillHere: Living in the Present Tense…………………………………..33 2.4 Resistance to the Past: Present Tense Indigenous Women………...…………….38 3. Conclusion: What’s Next? ……….……………………………………….……….…42 Works Cited……………………….……………….………………………………..….45 Riggio 1 1. Introduction: The Continuum Against Erasure “I feel we are failing when we allow the majority culture to burden us with its binaries: left behind or assimilated, saints or heathens, savages or healers, warriors or drunks. I don’t know what to do with my definition of tragedy in the face of theirs. But I think the answer is always story.” —Terese Marie Mailhot, “Native American Lives Are Tragic…” “I am doing my best to not become a museum of myself.” —Natalie Diaz, “American Arithmetic” Before examining any work of Native American literature, even the most liberal and sympathetic non-Native readers must confront a historical image that has been systematically imposed on Indigenous peoples in the United States of America and Canada for thousands of years. Beginning with Columbus and continuing today with the appropriation of war bonnets at Coachella, the humanity and dignity of North America’s Indigenous peoples have been methodically ignored in favor of monolithic representations that align with the majority culture’s norms. To essayist Terese Mailhot, being monolithic means being defined by the many binaries imposed onto Indigenous peoples: left behind or assimilated, saint or heathen, savage or healer, warrior or drunk (Mailhot “Native American Lives”). According to Blythe Tellefsen, such monolithic images exist because Native history has largely been recorded, fictionalized, and reproduced by those who own the means of production and the means of representation, too (Tellefsen 127). Gerald Vizenor refers to these representations as “manifest manners,” scriptural simulations that impose an invented Indian identity through a Riggio 2 canonized body of literature Vizenor describes as “the literature of dominance” (Vizenor 172). Because of these hegemonic narratives, Mailhot states that being Indian feels “false and contrived” and “[an identity] put upon us because they want us to stay relics” (Mailhot Heart 134). These narratives compress the temporality of Indigenous cultural history into the past tense and represent this compression in static objects that symbolically represent all Indigenous peoples—museum displays, wooden cigar store advertising figures, or red-skinned football mascots. The counter against being made into one of these relics, Mailhot suggests, is storytelling and the crafting of narratives that resist the museum version of one’s self. In participating in a ceremony of story, Mailhot states, she is a part of a “continuum against erasure” (Ibid 112). Her notion of a continuum refers to a body of marginalized writers, artists, and activists who use their platform to question, revise and replace their image as they are defined by non-Natives who controlled and still control the means of representation (Roemer 586). Tommy Orange, author of the novel There There, also participates in this continuum. In the writing of the novel, Orange intended There There to be a polyphonic, multigenerational novel that would build a complex human identity for Indigenous peoples to replace the static, hegemonic images that I have described above (Beckerman). In particular, There There counters such erasures through a resistance to the mainstream inclination to universalize Native culture. In countering the monolithic images presented in these works, Orange specifically attempts to accomplish two goals: to represent Native Americans as human beings living right now and to thus imbue twenty-first century post- reservation “urban Indians” with new ways of remaining “Indian” without falling back on Riggio 3 tropes and tired stereotypes (Gates). One way Orange achieves this goal is through the demographics of his ensemble of fifteen characters, “urban Indians” who coalesce at The Big Oakland Pow Wow in Oakland, California: Opal Viola Bear Shield, Orvil Red Feather, Jacquie Red Feather, Edwin Black, Thomas Frank, Tony Loneman, Dene Oxende, Bill Davis, Calvin Johnson, Octavio Gomez, Daniel Gonzalez, Blue, and Loother and Lony (Orvil’s brothers). Many of these characters are half-white, but several are ambiguously non-white or are only suggested to be multiethnic. Furthermore, many of the novel’s characters are identified as Cheyenne but others are never clearly labeled. According to Ron Charles’s review of There There for The Washington Post, the novel’s characters replicate a diversity of “a group of people too often lumped together under a wooden stereotype [who hope] to perceive something beyond the image of uselessness and irrelevance that a racist nation insists upon” (Charles “What does it”). Orange’s goal, however, is not just to cover up the hegemonic model with a narrative made louder by all of the voices in his ensemble cast, but to deconstruct this model in order to create a new space for his historiography of present tense Indigenous peoples. By raising the issue of historical representation and authenticity, Orange’s novel is aligned with the postmodernist understandings of history, fitting into the genre that Linda Hutcheon refers to as “historiographic metafiction.” In the production of a metafictional text, Hutcheon states that a novel itself presents a counter to “an elitist isolationism that separates art from