Cultural rhetorics2014.shemaystandhere.prespowerpoint

May 13, 2015Download as PPTX, PDF1 like593 views

This document summarizes and quotes from several sources about the history of Cherokee education, particularly the Cherokee Female Seminary. It provides context about the seminary's founding in the 1800s, its closure due to political pressures in the 1860s, its reopening and subsequent burnings in the late 1800s. It discusses themes of Cherokee storytelling traditions, gender roles, and the importance of local knowledge and oral histories in understanding Cherokee culture. The document concludes with a poem written by a 1905 senior from the seminary expressing hope that the school continues its role in Cherokee education and cultural preservation.

Emily Legg
Purdue University
Twitter: emlegg
Email: legge@purdue.edu
“She May Stand
Here Always
Ready”: Seeing
the Cherokee
Female
Seminary in the
Histories of
Rhetoric and
Composition

“
”
Such ‘Un-seeing Indians’ gave (and still give) Euro-
Americans a critical distance from materiality and
responsibility, a displacement that is culturally valued
and marked as ‘objectivity’
Malea Powell
“Blood and Scholarship: One
Mixed-Blood’s Story.”

Listening to Our Stories and
Re-Tooling Our Histories:
Cherokee Storytelling
Gagoga
 “s/he is lying”
 Captures the living nature of
stories and the mutability of
meaning
Sgadug
 A community that comes
together to help each other in
times of need.
“The stories, teachings, and crafts are a means of keeping the sgadug
strong and of sharing Cherokee culture with others in hope that the
knowledge will continue” Chris Teuton, Cherokee Stories of the Turtle
Island Liars’ Club

“The myth of Kana’ti and Selu
provided the Cherokees with
an explanation for why men
and women in their society
lived the way they did,
occupying separate
categories that opposed and
balanced each other”
Theda Purdue, Cherokee
Women: Gender and Culture
Change, 1700-1835
Duyuk’ta: balance

Cherokee History Timeline
 1830: Indian Removal Act & Trail of Tears
 1846: Act establishing both seminaries
near Park Hill, Indian Territory (Oklahoma)
 1850: Students arrive at seminaries
 1860s: Civil war and political pressures
force the closures of both seminaries
 1870-80s: Both seminaries re-open
 1887: Female seminaries burns down,
complete loss (except for one
gradebook)
 1887: Dawes Act (Allotment Act)
 1889: Curtis Act completely dissolves tribal
government
 1909: Newly formed state of Oklahoma
takes control of the seminaries from the
Cherokee Nation
 1910: Male seminary building burns down
completely
“The school was not, as people
unaware of the history of the
Cherokees might suppose, a brief and
superficial attempt to imitate a
popular achievement of the white
man; it was part of an elaborate and
carefully studied plan of education.”
Althea Bass, A Cherokee Daughter of
Mount Holyoke

Top: Cherokee Male Seminary
(1875)
Bottom: Cherokee Female
Seminary (1875)

Local Knowledge
“Local knowledge, as I use the tern,
refers to the tacit knowledge
embodied in life experiences and
reproduced in everyday behaviour
and speech”
Julie Cruickshank, Do Glaciers Listen?
Local Knowledge, Colonial
Encounters, & Social Imagination

“
”
“History isn’t a dead and remembered object; it is alive
and it speaks to us. We are obligated not just to our
ancestors out of whose lives we ‘make’ that history but
also to the places and spaces, and the living things
therein, who remember them and—through them—
remember us”
Malea Powell
“Dreaming Charles Eastman:
Cultural Memory,
Autobiography, and
Geography in Indigenous
Rhetorical Histories”

“Alma Mater”
And the maidens now departing
From this dear old Alma Mater,
From this dear old second Mother
Who has cared for them so gently
Through the sweet years of their girlhood
Leave the wish and prayer behind them
That, as future years roll onward
Blotting out our race of people,
She may stand here always ready,
Glad to welcome Indian children
And to keep alive tradition—
Of this proudest Indian Nation.
~A Nineteen-Five Senior

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Cultural rhetorics2014.shemaystandhere.prespowerpoint

1. Emily Legg Purdue University Twitter: emlegg Email: legge@purdue.edu “She May Stand Here Always Ready”: Seeing the Cherokee Female Seminary in the Histories of Rhetoric and Composition

2. “ ” Such ‘Un-seeing Indians’ gave (and still give) Euro- Americans a critical distance from materiality and responsibility, a displacement that is culturally valued and marked as ‘objectivity’ Malea Powell “Blood and Scholarship: One Mixed-Blood’s Story.”

3. Listening to Our Stories and Re-Tooling Our Histories: Cherokee Storytelling Gagoga  “s/he is lying”  Captures the living nature of stories and the mutability of meaning Sgadug  A community that comes together to help each other in times of need. “The stories, teachings, and crafts are a means of keeping the sgadug strong and of sharing Cherokee culture with others in hope that the knowledge will continue” Chris Teuton, Cherokee Stories of the Turtle Island Liars’ Club

4. “The myth of Kana’ti and Selu provided the Cherokees with an explanation for why men and women in their society lived the way they did, occupying separate categories that opposed and balanced each other” Theda Purdue, Cherokee Women: Gender and Culture Change, 1700-1835 Duyuk’ta: balance

5. Cherokee History Timeline  1830: Indian Removal Act & Trail of Tears  1846: Act establishing both seminaries near Park Hill, Indian Territory (Oklahoma)  1850: Students arrive at seminaries  1860s: Civil war and political pressures force the closures of both seminaries  1870-80s: Both seminaries re-open  1887: Female seminaries burns down, complete loss (except for one gradebook)  1887: Dawes Act (Allotment Act)  1889: Curtis Act completely dissolves tribal government  1909: Newly formed state of Oklahoma takes control of the seminaries from the Cherokee Nation  1910: Male seminary building burns down completely “The school was not, as people unaware of the history of the Cherokees might suppose, a brief and superficial attempt to imitate a popular achievement of the white man; it was part of an elaborate and carefully studied plan of education.” Althea Bass, A Cherokee Daughter of Mount Holyoke

6. Top: Cherokee Male Seminary (1875) Bottom: Cherokee Female Seminary (1875)

7. Local Knowledge “Local knowledge, as I use the tern, refers to the tacit knowledge embodied in life experiences and reproduced in everyday behaviour and speech” Julie Cruickshank, Do Glaciers Listen? Local Knowledge, Colonial Encounters, & Social Imagination

8. “ ” “History isn’t a dead and remembered object; it is alive and it speaks to us. We are obligated not just to our ancestors out of whose lives we ‘make’ that history but also to the places and spaces, and the living things therein, who remember them and—through them— remember us” Malea Powell “Dreaming Charles Eastman: Cultural Memory, Autobiography, and Geography in Indigenous Rhetorical Histories”

9. “Alma Mater” And the maidens now departing From this dear old Alma Mater, From this dear old second Mother Who has cared for them so gently Through the sweet years of their girlhood Leave the wish and prayer behind them That, as future years roll onward Blotting out our race of people, She may stand here always ready, Glad to welcome Indian children And to keep alive tradition— Of this proudest Indian Nation. ~A Nineteen-Five Senior

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Cultural rhetorics2014.shemaystandhere.prespowerpoint

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