“Creeping, Damp Souls of . . . This North”: Minnesota Gothic and Indigenous Erasure in “The Ice Palace”

Indigeneity has, for the most part, been absent in literature on the Caribbean, even in de-colonial writing. Writing on the Caribbean has often portrayed Indigenous people as extinct and thus as irrelevant to contemporary life in the Caribbean. Yet Indigenous peoples have played and continue to play a central role in Caribbean politics. This essay discusses how and why Indigenous people have been erased from discourse on the contemporary Caribbean. I argue that Indigenous erasure is a longstanding colonial tactic that is still used to justify the dispossession of Indigenous peoples. Drawing on the case of the Maya peoples’ struggle for land in Belize, I describe some of the ways that Indigenous people continue to resist colonial and capitalist violence. Having identified and historicized the myth of Indigenous erasure in the Caribbean, I begin to sketch possibilities for shifting the discourse on the Caribbean such that it highlights rather than ignores the historical and ongoing contributions of Indigenous communities to the Caribbean. I suggest that diaspora and entanglement are two concepts that may be helpful for clarifying the Caribbean’s complex colonial histories in a way that underscores the importance of Indigenous peoples to the Caribbean.

<p>Even if the Gothic romance may be considered as one of the predecessors of detective fiction, the world model proposed by the latter seems to exclude what was the essence of the former: the irrational underlying the proposed world model. However, some of detective novel writers deploy Gothic conventions in their texts, thus questioning the rational order of the reality presented there. Such a genological syncretism is typical - among others - of the novels by John Dickson Carr. The paper is an analysis of Gothic conventions and their functions in four earliest novels by Carr, featuring a French detective-protagonist, Henri Bencolin. It concentrates on elements of Gothic horror, on the atmosphere of terror as well as the motif of the past intruding the present.</p>

ABSTRACT: Despite growing in prominence in the popular and critical mind in recent years, Gothic fiction has yet to be examined within the Danish literary canon. This paper attempts to fill that void by demonstrating an ongoing negotiation of Gothic conventions in select works by B.S. Ingemann, H.C. Andersen, Karen Blixen and Peter Høeg. In addition to reworking traditional Gothic conventions for a Danish context, these writers also draw attention to core features of the Gothic genre that have generally escaped critical attention, such as the peculiar surface-depth perspective that is played out on all levels of narration, setting and characterization. The excessive foregrounding of surfaces contributes to the extremely unstable sense of personal identity, which is the Gothic counternarrative’s most important contribution to the representation of the human predicament in the post-romantic consciousness and which clashes dramatically with the particular Danish discourse of “Dannelse.”

Reviewed by: Female Gothic Histories: Gender, History and the Gothic by Diana Wallace Yael Shapira Diana Wallace, Female Gothic Histories: Gender, History and the Gothic. Cardiff: University of Wales Press, 2013. viii + 251 pp. In Female Gothic Histories, Diana Wallace aims to retrieve a tradition of women’s historical fiction that, she claims, has been excluded from dominant accounts of the genre’s development. Traditionally traced back to the work of Sir Walter Scott, historical fiction, according to Wallace, has “an alternative female genealogy” (5) that begins decades before Scott in Sophia Lee’s The Recess; or, A Tale of Other Times (1783–1785) and extends all the way to the present. To this assertion she adds a second major claim: women’s historical fiction blurs one of the essential boundaries used by Scott himself, and theorists after him, to define the historical novel — the boundary between history and the Gothic. “To say something is ‘Gothic’ is at once to imply that it is obsessed with the return of the past, and to define it as unhistorical, not ‘proper’ history, fantasy rather than fact,” Wallace writes. By contrast, historical fiction in the tradition of Scott “is defined partly by its eschewing of the fantastic, the supernatural, and (ironically) the ‘fictional’ in the sense of the invented or imaginary” (4). But the line separating Gothic and history, she argues, was never really that clear; moreover, if we include historical fiction by women in the analysis, we find narratives of the past frequently unfolded through Gothic conventions. According to Wallace, the Gothic works as a “mode of history” for women because its signature components — “the obsession with inheritance, lost heirs and illegitimate offspring” (5) as well as ghosts, murder, sexual violence, abduction, and dispossession — help articulate women’s experiences and their problematic status in both history and historiography. The Recess, discussed in Chapter 2, offers a fascinating example. The title of Lee’s novel refers to the underground chambers that serve as home and hiding place for Matilda and Ellinor, the twin daughters of Mary Queen of Scots. Raised in secrecy, the sisters eventually emerge in the England of Elizabeth I to experience a series of romantic-political misadventures that lead to madness and death. The Recess, Wallace shows, has both literary and historiographic inter-texts. It echoes earlier experiments in spinning fictions around historical figures (Madame de La Fayette’s The Princess of Cleves [1678], for example) as well as Walpole’s and Clara Reeve’s Gothic tales; and it also engages with eighteenth-century historians, mirroring their focus on the enmity between Elizabeth and Mary but — Wallace argues — complicating the stereotypical image of historic female rulers as driven by petty “feminine” motivations. Even the novel’s most prominently counterfactual element, the existence of Mary’s daughters, “actually [End Page 189] takes off from historically documented fact: the Queen of Scots was at one point pregnant, potentially with twins.” Then again, Wallace adds, “the alternative history Lee weaves from this fact is so blatantly untrue as to encourage the reader to look for an alternative, possibly symbolic reading” (41). That reading hinges on the metatextual implications of the twins’ contested legitimacy and of the violence that threatens, and eventually vanquishes, them and their mother. Lacking the necessary documents to prove their lineage, Lee’s heroines are “ghost-like traces haunting the edges of mainstream written history” (42) and trying to find their way into it. The fragility of an identity that depends on the protocols of historical verification combines with the novel’s multiple viewpoints to expose the fallibility of historical writing itself, especially where women are concerned. Drawing (here and throughout the book) on Luce Irigaray’s claim that the murder of the feminine, epitomized by the myth of Clytemnestra, underpins Western culture, Wallace reads The Recess as unfolding a double narrative of female disappearance. While following the violent erasure of a female line in its plot, Lee’s book also points to the way stories of women vanish from the records of history, or are distorted and trivialized by gender bias. Chapter 3 discusses Elizabeth Gaskell’s Gothic short stories, which are set in varied historical times and locations...

Social and economic activities, like religion, entertainment, education, research, and the production of other goods and services, are carried on by different types of organizations, for example, corporations, proprietorships, partnerships, mutuals and nonprofits. There is competition among organizational forms for survival. The form of organization that survives in an activity is the one that delivers the product demanded by customers at the lowest price while covering costs. The characteristics of residual claims are important both in distinguishing organizations from one another and in explaining the survival of organizational forms in specific activities. This paper develops a set of propositions that explaim the special features of the residual claims of different organizational forms as efficient approaches to controlling agency problems. © M. C. Jensen and E. F. Fama, 1983 Michael C. Jensen, Foundations of Organizational Strategy Chapter 6, Harvard University Press, 1998. Journal of Law & Economics, Vol XXVI (June 1983) This document is available on the Social Science Research Network (SSRN) Electronic Library at: http://papers.ssrn.com/sol3/paper.taf?ABSTRACT_ID=94032 AGENCY PROBLEMS AND RESIDUAL CLAIMS

Dominant causal explanations of the wildfire threat in California include anthropogenic climate change, fire suppression, industrial logging, and the expansion of residential settlements, which are all products of settler colonial property regimes and structures of resource extraction. Settler colonialism is grounded in Indigenous erasure and dispossession through militarism and incarceration, which are prominent tools in California's fire industrial complex. To challenge settler colonial frameworks within fire management, Indigenous peoples are organizing to expand Indigenous cultural controlled burning, fire stewardship, and sovereignty. These initiatives emphasize reciprocal human-fire relations and uphold Indigenous knowledge systems and livelihoods. Concurrently, Indigenous fire sovereignty is threatened by knowledge appropriation and superficial collaborations. In this article, we review contemporary research on Indigenous burning in order to highlight the strategies that Indigenous communities and scholars employ to subvert colonial power relations within wildfire management and actualize regenerative Indigenous futures.

"Paranormal heritage" is contested and should be understood as bridging conceptual divides within dark heritage studies and settler colonial studies. Through historic/fictitious narratives, regional legends, and fortean research this article examines paranormal heritage in the Ohio River Valley, connected to the cryptozoological figure of Mothman, as a continued weaving of settler heritage. Using decolonial and Indigenous theory, it argues that through weaving certain paranormal heritages Indigenous stories and landscapes are usurped, and Indigenous Peoples and Title are erased to ‘indigenize’ settler populations. Paranormal settler heritages require attention for their role in the logic of elimination and settler moves to innocence.

Indigenous Adaptations to Settler Colonialism Akim Reinhardt Grant Arndt, Ho-Chunk Powwows and the Politics of Tradition. Lincoln: University of Nebraska Press, 2016. 352 pp. $60.00. Christopher Wetzel, Gathering the Potawatomi Nation: Revitalization and Identity. Norman: University of Oklahoma Press, 2015. 196 pp. $29.95. John N. Low, Imprints: The Pokagon Band of Potawatomi Indians and the City of Chicago. East Lansing: Michigan State University Press, 2016. 318 pp. $29.95. Dewi Ioan Ball, The Erosion of Tribal Power: The Supreme Court's Silent Revolution. Norman: University of Oklahoma Press, 2016. 311 pp. $39.95. During the half-century following independence from Great Britain, the United States engaged in a massive ethnic cleansing project, expelling dozens of Indigenous nations from lands east of the Mississippi River. In modern popular culture, the best-known episode of Native ethnic cleansing is the Cherokee nation's brutal experience, dubbed The Trail of Tears. To a lesser extent, mainstream discourses recognize that the Cherokee expulsion was also part of a larger story in which the so-called Five Civilized Tribes (Cherokees, Choctaws, Chicaksaws, Muscogees [Creeks], and Seminoles) were forcibly removed from the South. However, almost entirely unknown to most people is the widespread ethnic cleansing and land loss suffered by Indigenous nations of the modern Midwest, a process that began almost immediately after the Revolution and continued for several decades thereafter. In an era when the total U.S. population was less than five percent of what it is today, tens of thousands of Indigenous people were shipped west of the Mississippi. Some nations endured numerous moves before often ending up in what was once known as Indian Territory (now Oklahoma). In [End Page 151] all, the post-revolutionary ethnic cleansings rank among the great atrocities of modern human history.1 Yet the colonial project was (and is) far from absolute, and at times not even coherent. North and South, some Indigenous peoples were able to avoid forced removals while maintaining their national and ethnic identities, typically by retreating to distant, isolated reaches, or by agreeing to accept greatly reduced reservations on lands that Americans considered marginal. Just as rump Cherokee and Seminole nations remained in the mountains of western North Carolina and the wetlands of southern Florida respectively, a number of midwestern peoples were able to claim homelands in the northern Great Lakes and prairie. That some of those people, such as the Oneidas of the Haudenosaunee (Iroquois) League in New York, were themselves recently displaced from more easterly lands, only speaks to how thoroughly colonial dispossession is woven into the whole of the United States. Those Native peoples who were able to remain behind in the Midwest have done so either without reservations or with reservations that are generally much smaller than their Western counterparts. They have also done so while maintaining smaller populations amid a more thorough pattern of colonizer settlement. And so during the past 200 years, Indigenous midwesterners have often had to develop somewhat different tactics and strategies for resistance, survival, and adaptation than have some of the Native peoples across the Missouri River. Native nations of the Midwest have countered ongoing colonial pressures through political and economic struggles, and cultural and social adaptations, in a long, multifaceted equation that Ojibwe scholar Gerald Vizenor (Anishinaabe from Minnesota's White Earth Reservation) has termed "survivance."2 Vizenor's work is not only foundational, but also illustrates that a firm historical understanding cannot come from historians alone. A more interdisciplinary approach grounded in Native American and Indigenous Studies is required to provide theoretical underpinning, and to unpack the cultural social nuances of the long colonial process. Anthropologists, sociologists, legal theorists, and interdisciplinary scholars produce scholarship that broadens our understanding not only of settler colonialism's centuries-long effort at Indigenous erasure, but also of Indigenous people's various forms of resistance and adaptive strategies.3 Anthropologist Grant Arndt is directly influenced by Vizenor's work, which stresses not the threadbare desperation of mere physical survival, but rather the complexities of ongoing struggle that reject facile notions of [End Page 152] tragedy, subordination, stasis, and victimology. To that end, Arndt critiques an earlier generation of scholarship that blithely dismissed traditions by...

ABSTRACTSettler colonialism is a significant force shaping eco-social relations within what is called the United States. This paper demonstrates some of the ways that settler colonialism structures environmental practices and epistemologies by looking closely at some of the institutional practices of state actors, and at the cultural practices of mainstream environmentalism. By considering a range of settler projects aimed at Indigenous erasure and highlighting linkages between these projects and eco-social disruption, I also advance the term colonial ecological violence as a framework for considering the outcomes of this structuring in terms of the impacts on Indigenous peoples and communities.

In this chapter, we call for Indigenous family leadership and engagement in systems of education that aim to support Indigenous communities. We argue that despite everyday resistance and resurgence enacted by Indigenous families and communities, systems of education for Indigenous children and youth often remain sites of renewed traumatization and Indigenous erasure. Synthesizing and building from the work of many Indigenous scholars and allies challenging hegemonic and settler colonial agendas in education, this chapter highlights routine closures and possible openings for future research and practice. We argue that transformative and equitable family-school partnerships require both a recognition that Indigenous families are changemakers and leaders in their communities and that collaboration between Indigenous families, schools, and researchers work towards sustainable and just Indigenous futures.

ABSTRACTContemporary Detroit has gone through many changes – or so it appears. From streets lined with vehicles made by Chrysler, Ford, and General Motors and driven by the nearly 2 million people who called the city home in 1950 to certain parts of the city looking like ghost towns; from a population that dwindled to 670,000 to the revival of downtown. Yet, what has been remarkably consistent is the invisibility of the Motor City’s Indigenous population. Indeed, Indigenous erasure, combined with rhetoric and policies that continue to marginalize and subjugate African Americans in Detroit, create a place rooted in multiple colonialisms. This essay examines how Detroit’s Indigenous Hip Hop artists resist settler colonialism through art, creativity, and culture as well as the practices of Detroit 2.0, a rhetoric and policy used by Detroit elites to reimagine it as a place of opportunity. By making visible the connections between blackness and indigeneity, as well as by linking the struggle of colonized peoples in Detroit to those in Palestine, Indigenous artists are not only asserting their humanity and challenging the longstanding idea of their erasure, but also constructing pathways for artists and activists to disrupt the effects of multiple colonialisms that continue to marginalize people of colour in urban areas. Detroit’s Indigenous Hip Hop artists make socially conscious music and also participate as activists in the city of Detroit. They serve as a window onto contemporary Indigenous identity, represent an exemplar of the urban Indigenous experience, and combine activism with art in a variety of ways.

ABSTRACTFocusing on Guy Maddin's 2002 film Dracula: Pages from a Virgin's Diary, this essay argues that by rejecting Hollywood's iconic images of Dracula in favor of a silent, montage-heavy ballet performance film, Maddin calls attention to the exclusion of Dracula's own perspective from Bram Stoker's 1897 novel. As a result, Maddin makes parallels between Dracula's otherness and a multicultural Canada attempting to navigate American media influence. In addition, Maddin's casting of a member of Canada's largest minority group as Dracula allows the film to investigate identity constructions of Asian-Canadians, founded on the nation's relationship to its indigenous populations and molded by American categorizations such as ‘yellow peril’. Through the film's embrace of silent film esthetics, Maddin denies not only Dracula but also the entire Canadian cast a voice, probing the definition of settler colonials who must contend with the lingering ramifications of British colonialism, their complicity in indigenous erasure and minority representation, and the encroachment of contemporary global imperial presences such as Hollywood.

Este artigo teve como objetivo mapear a produção científica sobre o tema finanças públicas e, a partir disso realizar uma análise textual sobre qualidade das finanças públicas. Para tanto, se fez uso de pesquisa bibliográfica, análise bibliométrica e análise textual em publicações da base de dados Web of Science, no período de 1980 a 2020. Este estudo é importante porque as finanças públicas é responsável pelo controle das receitas e despesas de um país, além de buscar o equilíbrio financeiro e a possibilidade de crescimento econômico. O artigo foi estruturado da seguinte forma: conceito de finanças públicas, a qualidade das finanças públicas, métodos e análises utilizados na pesquisa, análise dos dados, considerações finais e referências. A partir do resultado da pesquisa, pôde ser constatado um aumento das publicações nos últimos anos e consequentemente um maior número de citações sobre o tema. Sobre a forma de divulgação do material acadêmico, destaca-se o uso de artigos científicos, sendo Economia a área principal de estudo sobre a temática. Além disso, na análise textual pôde ser percebido que, entre os três artigos mais citados e que tratavam sobre a qualidade das finanças públicas dois foram publicados em revistas com Qualis A1 e um artigo em revista B1, entre as principais contribuições destacadas sobre a qualidade das finanças públicas estão: a sustentabilidade das finanças, os indicadores, o impacto nas finanças públicas advindo do aumento populacional resultante da imigração, a necessidade de regras fiscais e da eficiência governamental.

Gothic Domesticity in Eugene O'Neill's <i>Desire Under the Elms</i>

The relationship between Scotland and Gothic literature has been complicated since their earliest association in the eighteenth century, when Scotland was generally regarded, in part as a result of the popularity of James Macpherson's Ossian poems, as a Romantic object rather than a site of Romantic production. Two major strains of Scottish Gothic literature emerged during this era, both of which marshal the supernatural and other Gothic conventions such as the double and the return of the repressed to excavate and explore issues relating to Scottish history, politics, and identity. In the first, an image of a sublime yet picturesque “Gothic Scotland,” a primitive and benighted locale plagued by clan warfare, furnishes the setting of Gothic works written largely by non‐Scottish writers that proliferated between the 1790s and the 1820s. In the second, Scottish writers themselves turn to the Gothic, commencing in the 1810s, in order to engage with the established “Gothic Scotland” image and other national issues. Three primary historical phenomena recur in these narratives featuring the recrudescence of suppressed and/or contested histories: the Covenanting movement of the sixteenth and seventeenth centuries, whose members fought to retain Scottish Presbyterianism as Scotland's sole religion; the Act of Union of 1707, which united the English and Scottish parliaments and reclassified Scotland as “North Britain;” and the First and Second Jacobite Rebellions of 1715 and 1745–6, which sought to restore the Roman Catholic Stuarts to the Scottish throne.