The Marriage of Mother and FatherMichif Influences as Expressions of Métis Intellectual Sovereignty in Stories of the Road Allowance People Mareike Neuhaus (bio) In an article discussing the textualization of performance, J. Edward Chamberlin has noted with reference to the work of Renato Rosaldo and Julie Cruikshank that "we need to get back to that simple discipline of looking at (and listening to) texts, rather than always looking through or around or behind or underneath them" (86). I agree; as literary critics, we need to reexamine the question of language and language use in Indigenous literatures—for a number of reasons. Firstly, even if, as Lee Maracle (Stó:lō) has argued, language "is not the main" but "one means of expression of culture" ("Ramparts" 169; emphasis added), the way in which language is used creates meaning and implicates modes of being and thinking. Secondly, to echo what Margery Fee observed in the 1990s (31), ancestral languages and discourse conventions are far more central in Indigenous writing and storytelling than is generally assumed or acknowledged by Euroamerican academics. As Andrea Bear Nicholas (Maliseet) observes in "The Assault on Aboriginal Oral Traditions," the colonization of North America not only implied the theft of land and resources from Indigenous peoples but also involved breaking these peoples' connections to the land. Since these connections were ultimately expressed in and performed through the oral traditions, Bear Nichols writes, it is the latter that needed to be eradicated; hence the establishment of the residential and boarding school systems in Canada and the United States. There is thus, according to Bear Nicholas, a direct "correlation between the destruction of oral traditions and the colonial project [End Page 20] of dispossession" and consequently also between the destruction of the land and that of Indigenous languages (19). Indigenous mother tongues in North America have suffered immensely through colonialism; many of these languages have become extinct in the past five hundred years, and many others are threatened to become extinct in the very near future. Thus, English, French, Spanish, and Portuguese have become the first languages for most Indigenous people living in North America today.1 When, in the face of this vast linguistic loss, Craig Womack (Creek/Cherokee) argues that English is "an Indian language," this observation makes sense when seen from the point of view of parole. For, as Womack rightly points out, English is used by many Indigenous people in large parts of Canada and the United States (404). In their use of this language, however, Indigenous people have "Indigenized" English more than it has altered Indigenous ways of expression. In fact, as I will argue here, Indigenous uses of the English language mark one of the means available to Indigenous storytellers and writers to preserve and celebrate their tribe's intellectual sovereignty, a prerequisite for other kinds of sovereignty. For this purpose, I will discuss the use of language in Maria Campbell's Stories of the Road Allowance People, which—to apply Pamela Sing's description of Michif to the Métis variant of English used in this collection—is all of the following: "non-normative, anti-institutional, perhaps anti-State, interrelational and relativizing" ("Intersections"). In Stories of the Road Allowance People, Maria Campbell marries Mother (symbolizing land and grammar) and Father (symbolizing story and lexicon) to weave a narrative that reflects not only the genesis of the Métis People and their language but also the importance of "membering" as a performance of Métis peoplehood. Campbell's motivation for translating the stories of her own Métis community in northern Saskatchewan into a Michif English code may not originally have been to create and claim intellectual sovereignty. Instead, she seems to have followed mainly her feelings, her sense of community, and her ear for her people's storytelling when working on this collection. And yet, every single reading of Stories of the Road Allowance People is ultimately a "performance" of stories that create meaning and function outside [End Page 21] the norms of standard English and Euroamerican thought, and may thus be regarded as an expression of intellectual sovereignty. I believe, therefore, that the manner in which the voices of the Road...