By Ernest Stromberg
American Indian Rhetorics of Survivance provides an unique serious and theoretical research of yankee Indian rhetorical practices in either canonical and formerly ignored texts: autobiographies, memoirs, prophecies, and oral storytelling traditions. Ernest Stromberg assembles essays from various educational disciplines that examine the rhetorical concepts of local American orators, writers, activists, leaders, and intellectuals.
The members examine rhetoric in extensive phrases, starting from Aristotle's definition of rhetoric as “the college . . . of studying within the specific case what are the on hand technique of persuasion,” to the ways that local americans assimilated and revised Western rhetorical strategies and language to shape their very own discourse with ecu and American colonists. They relate the facility and use of rhetoric in treaty negotiations, written bills of old conflicts and occasions, and ongoing family members among American Indian governments and the USA.
This is a groundbreaking assortment for readers drawn to local American concerns and the examine of language. In featuring an exam of previous and current local American rhetoric, it emphasizes the necessity for a more robust figuring out of multicultural views.
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Extra info for American Indian Rhetorics of Survivance: Word Medicine, Word Magic
Indian Speech; The Speech of Sagona Ha . . , [or] Red Jacket, . . ” Broadside Collection, American Antiquarian Society. d. Red Jacket Obituary. Niles Weekly Register, February 13, 1830. 411. , ed. Narratives of Early Mission Work on the Niagara Frontier and Buf- RED JACKET’S RHETORIC 33 falo Creek. Publications of the Buffalo Historical Society. Buffalo, 1903. Vol. 6, 163–380. Sheehan, Bernard W. Seeds of Extinction: Jeffersonian Philanthropy and the American Indians. Chapel Hill, NC: U of North Carolina P, 1973.
The first thing we are to look at are his precepts . ” (157). Apess proceeds to quote numerous New Testament passages on the importance of love of neighbor. He emphasizes, too, that the gospel was preached to all nations: “Jesus Christ and his Apostles never looked at the outward appearances. Jesus in particular looked at the hearts, and his Apostles through him, being discerners of the spirit, looked at their fruit without any regard to the skin, color, or nation . . “(158). And yet, says Apess, what do we find?
He recounted the process that had eroded Seneca holdings, purchased by Yorkers “piece by piece for a little money,” until very little remained. ” He told Richardson “to go back with your talk to your employers, and to tell them and the Yorkers that they have no right to buy and sell false rights to our lands” (Red Jacket 1811; American Speaker 379–81). In an often-reprinted speech, Red Jacket depicted his people as victims caught between powerful forces on the eve of the War of 1812: At the treaties held for the purchase of our lands, the white man with sweet voices and smiling faces told us they loved us, and that they would not cheat us, but that the king’s children on the other side of the lake [that is, British authorities, across Lake Erie in Canada] would cheat us.