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Seventh Generation: An Anthology of Native American Plays

Get Free Ebook Seventh Generation: An Anthology of Native American Plays

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Product details

Paperback: 385 pages

Publisher: Theatre Communications Group; 1st edition (June 1, 1998)

Language: English

ISBN-10: 1559361476

ISBN-13: 978-1559361477

Product Dimensions:

6 x 1 x 9 inches

Shipping Weight: 1.4 pounds

Average Customer Review:

4.1 out of 5 stars

5 customer reviews

Amazon Best Sellers Rank:

#703,255 in Books (See Top 100 in Books)

I teach "US Diversity Through Theatre" and am thrilled to have a book like this.Would love to see an updated version.

Excellent quality item A+

Some nitty gritty theatre, intense and unrelenting. Dealing with some of the most potent problems in Native cultures today. Great collection for anyone who would like to study Native theatre.

I purchased the book for college. i have since learned you can rent the book through an Amazon link. Next semester we'll be renting......

We have to explain the title of the book first. The seventh generation is a deep mythological concept of American Indians.“The prophecy of the Seventh Generation is common to many American Indian nations. Young native people, especially young Mohawk people, should pay attention to and consider.According to the prophecy, after seven generations of living in close contact with the Europeans, the Onkwehonwe would see the day when the elm trees would die. The prophecy said that animals would be born strange and deformed, their limbs twisted out of shape. Huge stone monsters would tear open the face of the earth. The rivers would burn aflame. The air would burn the eyes of man. According to the prophecy of the Seventh Generation the Onkwehonwe would see the day when birds would fall from the sky, the fish would die in the water, and man would grow ashamed of the way that he had treated his mother and provider, the Earth.Finally, according to this prophecy, after seven generations of living in close contact with the Europeans, the Onkwehonwe would rise up and demand that their rights and stewardship over the Earth be respected and restored.According to the wisdom of this prophecy, men and women would one day turn to the Onkwehonwe, and particularly to the eastern door of the Confederacy, for both guidance and direction. It is up to the present generation of youth of the Kanien'kehake to provide leadership and example to all who have failed. The children of the Kanien'kehake are the seventh generation.” (http://www.indianlegend.com/mohawk/mohawk_001.htm)This is essential. American Indians have been engaged in a complete renewal and reassessment of themselves and their culture, of their heritage and their future since the Second World War essentially but with the turning point of the American Indian Movement founded in July 1968 and their actions that made them famous within five years. Things have widely changed since then and the re-emergence of the Indian community, including in the form of the claim US citizens can actually put forward to their Indian ancestry now they can claim two ethnic affiliations.This anthology contains seven plays ranging from 1972 to 1997. I am going to cover these seven plays.HANAY GEIOGAMAH – BODY INDIAN – 1972Body Indian, is a vivid description of the total and absolute alienation of the Indians that some Americans may have thought final. They pay a “lease” to the Indians to survive on federal money, doing nothing and deprived of any perspective, except drinking the money into oblivion and waiting for the next check that imposes complete control and dependence. The main character, Bobby, is the direct representative of the Indian nation, amputated of one leg that was lost when some train ran over it, like the Steel Horse of the Transcontinental Railroad cutting the Indian nation in two and alienating it to the point of needed a prosthetic leg to walk and two crutches to help. The Indian nation was thus reduced to that state of alcoholic stupor and amputation.But the most pathetic element is that Bobby’s leg is stolen from him when he is in an alcoholic span of unconsciousness by his own fellow Indians who are going to exchange it for some wine in a white American liquor store. The Indian Nation, the Indian body, reduced to American prosthetic limbs is raided by other Indians becoming the predators of their own people, of their own life, of their own Nation. The alienated Indians are thus preying on themselves to an even deeper state of alienation. And Bobby can remember the train that cut off his leg, when he realizes his prosthetic leg has been raided or preyed upon by his own fellow alienated Indian brothers and sisters:“I can hear … a … train … that … train … my leg … that train’s gonna … gonna hit … my … le—g!”This simple play is the first one of a cycle of three plays that expresses the alienation and the possible renascence of American Indians in the USA in the early 1970s. The Indians are reduced to total dependence and they exploit one another ruthlessly. The Body Indian, the body of the main character, is the metaphor of the Indian people and the survivors after the genocide. They are reduced to being nothing but speaking animals, not even chattel, and their bodies can be cut up in all possible ways, amputated or whatever and even among Indians there is no respect for that body which is daily desecrated by irresponsible, selfish actions whose end is nothing but alcoholism and the perpetuation of the dependence and extreme alienation they have been dumped into. That’s a perfect starting point for this anthology.WILLIAM S. YELLOW ROBE, Jr. – THE INDEPENDENCE OF EDDIE ROSE – 1987The play here concentrates on a family. The description of this family is essential. We first have two sisters, Katherine and Thelma Rose. Katherine is an alcoholic that has some submissive relation with a certain Lenny who is known as a sexual offender, a profiteer, a free loader and who is not clearly an “Indian” which means he is probably quite mixed and with little Indian blood. She has two children, a teenage son and a still young daughter. The sister Thelma used to have a son but he was taken from her by social services. We touch here one stake of Indian integrity after the Second World War and for quite a few decades: when the family in charge of children was not deemed good enough to raise these children, the children were taken away from their families. A single mother was systematically considered as an unworthy family structure in spite of the fact that single mothers or simple abandoned mothers are extremely common among Indians as shown in this play. Thelma tries to recuperate her nephew and niece considering her sister is irresponsible with alcohol and men.This situation is made slightly more complicated by the fact the son Eddie has been “selected” to go to some boarding school where he does not want to go because it is a deculturizing school: white education imperialistic as for the Indians, that is to say teaching white culture as the only possible and acceptable American culture. Cutting your hair and stopping to smoke are the first two requirements, but not the only ones, in such an institution. But he will in the end go after making sure his sister is taken care of properly.The second difficulty is that Lenny, the male exploiter of the mother, is a pedophile and he is trying to get to the young girl Theia. She is actually assaulted by the man just before the police arrive on the request of the son. We don’t know how serious the aggression is, but it ended up with the hospitalization of the young girl.The final obstacle is the fact that we are no longer in the period when some white administration could take a child away from his or her mother or parents. Some papers are supposed to be duly signed and the son is trying to make his mother sign these papers that will entrust the girl to Thelma, her aunt. The debate shows how hard it is for a mother in such an alienated situation to acknowledge her incompetence and to entrust her own child to her own sister. You can imagine then what it must have been before when the child was taken away and set for adoption by some white family. This battle for the signature of the mother shows in 1987 that some ground has already been covered by the movement but it requires a new awareness among Indians that rights cannot go without duties otherwise great suffering may ensue.In other words, thanks to the fight of Indians and particularly of the American Indian Movement the Post Traumatic Genocide Syndrome has reached a crossroads. Either Indians remain in their alienation and refuse to move and they will be eventually wiped out. Or Indians assume their responsibilities, conquer their human rights and assume their human duties, that is to say they become independent and the makers of their own future. This is essential because in the very same period the Catholic Church is taking a very similar stance with the three R’s they propose: Remember, Reconcile and Recommit to integrate the Indian community in the Catholic Church itself.It’s probably the conjunction of these two dynamic movements, the American Indian Movement and the Catholic Church, that explains why Indians have managed so fast to get to real results in the USA and Canada: economic means with casinos, but also crafts and original commercial goods, plus of course the rich mineral resources of the reservations and their re-conquest of their rights and dignity and the final settlement with the federal administration I n the USA and the Canadian government as for reparations for the mistreatment – which is at least an understatement – of Indian nations by European settlers.LEANNE HOWE AND ROXY GORDON – INDIAN RADIO DAYS – 1993This play is pure parody or maybe at times sarcasm. It is using the deadly and lethal weapons irony and humor can provide us in the way we confront the world. Here the author is trying to have fictitious interviews of all kinds of characters to show how shallow they are after all.The first American Indian did not come from Mongolia or Siberia but he came from Africa in the time when America and Africa were only one continent. Funny because that theory is reappearing regularly that the Blacks migrated from Africa to America before the last ice age. Then an Indian woman can pretend all that fantasy is wrong, like the Bering Strait Theory. Indians have always been in America from the beginning of time.Then we can move to the Plymouth Rock and an Indian chief calling to the Mayflower telling them to go back because what may come out could be unpredictable and bad. Shift to the Gulf Coast and the meeting of a French settler and a Choctaw Indian. Fear and commercial greed on the side of the Frenchman, but sure touristic and commercial acumen on the side of the Indian. Shift to October 12, 1892 and the Ned Christi episode on Ozark Mountain. The Cherokee last stand.Shift again to March 2, 1847 and the San Saba River where some German settlers have signed an agreement with Commanche Indians to create a German colony to grow cabbage and make sour Krauts and beer. The next stop is Jackson, Mississippi with Chief Greenwood LeFlore in 1850 and the “Trail of Tears” of the Choctaws, what he calls “the Indian ethnic cleansing.” Then we move to Nebraska in 1864 after the Civil War where we meet Pretty Red Wing and the story of Black Kettle a good American who flies the American flag. The next stop will be in Iowa to meet the skeleton of Chief Black Hawk hanging in the office of the First Governor, Robert Lucas. Chief Black Hawk is “surprisingly” silent.We then reach the Indians in the First World War where they used the Indian languages to communicate along the front which made it impossible for the Germans to understand. Then the episode of the burning of a city and an enormous area of Indian land on Columbus Day, October 1918 as the result of an accidental industrial hazard. And then we can celebrate 1924, the year when Indians were declared Americans and the interview of Fred Seedbox, a Hupa Indian who does not see what it is going to bring him as for making money.We can move then to New York City and Martha Bull Coming, an Abenaki Indian in 1935 and the law that prohibits Indians from consuming alcoholic beverages, the prohibition for Indians when it was gotten rid of for all other Americans and a qui pro quo about a Shirley Temple thought alcoholic by an Indian lady though it is not. A little allusion to Tonto and his Lone Ranger and we shift to Israel where a Lakota Indian is trying to settle since the Indians are the descendents of the ten lost tribes of Israel, according to the Mormons at least. But Indians are classified Palestinians by the Israelis. One stop in Minneapolis, Minnesota in 1952 when the Menominee Tribe was announced terminated by the American government and Ms Harris, an Indian attorney-at-law, rejects the Bureau of Indian Affairs.We finally reach 1973 and the American Indian Movement in Pine Ridge, South Dakota. But the member of the AIM is not using a radio to communicate with others, only to listen to music. Sucks! Move to July 16, 1992 and the Cattaraugus Indian Reservation in New York State where sacred land has been desecrated to build a highway. The Indians close the highway across their reservation, speaking of the Boston tea Party. We can then move to Iowa where we discover Princess Wanna Buck at the Newest Age Flora, Fauna and Native American Shop in College City. But are Indians part of the fauna or the flora or maybe a species of wild beings of their own? We then move to Kevin Costner’s and the sequel film “Son of Dances with Wolves” seen as a good way to exploit a good film and a good theme.We go to Wounded Knee and the Indian Massacre. A TV film is being completed, “Lakota Woman” with Jane Fonda. She seems to support the Indians in their war against the Whites but she is in the end taken away by some doctors to be institutionalized and the two commercials that follow show how interested the whites are in their reference to and use of Indians in their commercial enterprises. Let’s meet ethnocritic Claudene Levi-Echofemme who pretends Europeans, in the best Judeo Christian tradition, are cannibals by essence, think of Hannibal the Cannibal Lecter, while on the other hand Indians eat corn, beans and squash. She demands the right for Indians to teach the whites something but her extreme vision of the whites kind of sterilizes this demand. “Only those with a history should study the history of others,” she says. But then if you study the history of others these others have a history and then they can study your own history. The motto is self-defeating.Let’s meet in 2000 outside the Hollywood Bowl Chief Juanita Jackson who will be running for the presidency of the US. She mocks a certain actor Wayne Newton who came out of the closet as a Cherokee Indian, just like Cher who pretends to be half Cherokee. An allusion to Ronald Reagan being president and to the new film and TV series “Star Track” (“The Trail of Tears,” “The Wrath of Andrew Jackson” and “Caravan.” We can discover the Indians in “Space Projects” with which Indians moved to Mars. Unluckily a ship filled with pioneers from earth is arriving. The Indians can move to another planet, a move that will be financed by a chain of high-stakes bingo palaces, the way they already did on earth.History is eternal of course. And the ads are hilariously absurd every five minutes, plus the time which is always the same “twenty-nine minutes past the hour.” Time has stopped in a way, past and future are just the same mash-up of days, minutes and years. This is a very powerful play.SPIDERWOMAN THEATER – POWER PIPES – 1993-1994This is a collective play as for the writing. It sets six actresses on the stage. The first element that is obvious is the language of the play. It is very rhythmic, like real music. That turns the play into an incantation to the fate of women in this society, Indian women by the circumstantial environment, but it could be wider and represent all women. The six women all bring a medicine to the world and the six women are discovered through their practice of love, we are here speaking of carnal love.Obsidian Woman reveals the origin of women because she is carrying the energy of her ancestors and she is constantly digging , searching and revealing and she reveals the Indian woman was born from a kernel of maize and strangely enough this origin is as much present as the very instant in which we stand, or the very instant in which we stand is as much past as the farthest time of her ancestors. She repeats over and over again: “It was today. / In the beginning / Of the beginning / Of the beginning / Of the beginning.” We can see the blending of time. Her medicine is this wisdom she has been able to bring back from her ancestors by digging and searching.Mesi Tuli Omai brings us the main medicine, love, but this will lead her to an experience of love that is transient. She sees life as a long voyage and she stops here and there, has an affair with one man, and then moves on. Nothing is permanent or lasting. Love is then no more than promiscuity spread in time and space.Wind Horse Spirit Warrior brings us another medicine which is dreams with a dream catcher if necessary. But her experience of love is to love a married man and since she cannot have him, she commits suicide: she dies out of or for love. She is a sad character doomed by her own love.She Who Opens Hearts has only one medicine, the one conveyed by her own name. She is the empathetic one and that will mean she is doomed because on an underground train one day she will show her empathy to a band of young men and she will be raped by them. Her love based on empathy is a catastrophe. And she discovers that no one helps or cares about her being raped under their own eyes.Owl Messenger is half black and her grandfather was a slave. She has a hard time with the others because she is the victim of some segregation since she is not pure Indian. But her medicine is that she is male and female, the union of antagonist essences. She is the animal her name indicates and she watches mice, charms them one after another, captures them and eats them. She delivers the message but the message is death. We can understand she inspires some hostility among the six women.Naomi Fast Tracks has the strangest possible medicine since she can hear with her hands. She has to touch and rub things and people to understand and hear their minds and what they have to say. She experiences love in a ménage-à -trois with two other women and she will in the end be able to make love with one of the two women. That was her desire from the very start.This vision of the world through the eyes of six women is interesting but very disquieting and disturbing. Women are seen as standing apart. They are born from a sacred kernel of sacred maize, and they want love but their solutions are all frustrating. One is transient promiscuity with transient partners. The next one loves a married man and commits suicide out of love. Another feels empathy for men and attracts rape. Then the next one loves like an owl and can only attract, capture and eat those she loves with some voracious cannibalistic love. The last one leads us to lesbian love locking up women with women. Woman then becomes a closed circle. This is probably the expression of the alienation of women in normal life. But it has to be seen too as the promise of the liberation of humanity. It is only when the sacred position of women is recognized and acknowledged that society might be able to move on. This is probably one of the stakes of the seventh generation.DREW HAYDEN TAYLOR – ONLY DRUNKS AND CHILDREN TELL THE TRUTH – 1996This play is extremely powerful about the fate of Indians in Canadian society. It is bringing together children, now grownups, who have been confronted to the treatment of orphans by Canadians authorities. Two women who are real sisters first, but one, Barb, was raised on the reservation by her own mother Anne, and the other, Janice/Grace, older, was taken away from this mother because she was single and was considered as not able to raise that child properly. The child was adopted by a rich white Anglican family: she is a successful lawyer. Anne just died and we explore the feelings of the two women and how the one who was raised outside the reservation and her Indian roots is rediscovering them and recapturing them.Barb has a boyfriend, Rodney, who has an adoptive brother, Tonto Eli Albert. This man was adopted by Rodney’s family when he became an orphan. Canadian authorities had dropped the compulsory adoption outside the reservation for orphaned children, particularly due to the battle Anne fought about her daughter. Let’s say Canadian authorities changed their policy because of the resistance of Indians. Tonto is thus still in full contact with his culture and his people.The play thus describes in detail the meeting of the three non-deculturalized Indians with deculturalized Janice/Grace, first in her apartment in Toronto, then on the reservation where she accepts to come to pay homage to her dead mother. The details are not important here and the meeting of the two cultures might be strange and funny. What is important is the belief this play conveys that it is rather easy to bring the strayed orphan back into the fold. It definitely underestimates the deeply rooted trauma that being ripped out of your community and culture in spite of your physical appearance can cause in one’s psyche when that individual is acculturated into a culture that has nothing to do with what she is physically. Such a trauma that comes from the consciousness of the difference, the gap, the divide between what she was and what she has been made, brings up in the victim of such an experience a PTSS that can be absolutely lethal for the victim.Yet it has little to do with the Post Traumatic Genocide Syndrome that all Indians experience since they are the descendents of the survivors of a five century long genocide, probably the most important systematic genocide in the world performed by western Europeans.The play is interesting for sure but the method to reconnect Janice/Grace to her Indian roots is most surprising since Barb just makes her drunk because only drunks and children tell the truth. That’s the type of myth that justifies for some westerners the practice of alcoholism as a fine art. This practice developed in the 19th century particularly either in the total alienation of the lumpen-proletariat or of the working class in mushroom cities of slums, or among the artists who considered alcoholism was giving them inspiration. But this practice of the visionary dimension of psychotropic concoctions (including alcohol) is common in many societies who use other substances to get to that visionary dimension, or to cultivate general torpor if not stupor.Another method might have revealed more about this trauma and its PTSS or PTGS.DIANE GLANCY – THE WOMAN WHO WAS A RED DEER DRESSED FOR THE DEER DANCE – 1995This short play is fascinating. It is the dialogue between a grandmother and her granddaughter. The older generation manages to survive the trauma of the genocide and its recollection and they go beyond the Post Traumatic Stress Syndrome that comes from it by recapturing the animal spirit that is in everyone of us. It is invoked, and conjured up both in vision and in action. This animal spirit is called Ah’wuste.By invoking and evoking this Ah’wuste they are able to reboot themselves to what they were before the trauma. Then they reboot to a state deeper in time and in psychic power than the PTSS they are experiencing in the present. This rebooting so far away in time is of course extremely difficult. The older generation can do it because they still remember what it was before the impact of the industrial and commercial consumer’s society had erased all memories of the past culture. It is obviously a mental attitude.The younger generation was born in the present consumer’s society and they can’t remember anything. Then the only way they have to recapture their Ah’wuste is to do it through the older people, through their grand parents, two generations older than them. So they cannot remember but they can reconstruct. They experience the same PTSS than the older generation but they have to go through the older generation to be able to reboot to some state before, or rather to reboot to a virtual reconstruction of that state before. This is the essential idea that is developing among Indians. You can find it in “49” by Hanay Geiogamah for example, but that is only one example. All powwows are based on that very same principle. Go back to music, dancing and traditional dressing and you may reconstruct that older civilization you have been ruthlessly and systematically deprived and pulled out of.It is a short play but very effective in showing how one has to bring their animal spirits out and assume them in order to find their liberation. The Indian community can only find its future in that mental, spiritual and supernatural trip. By supernatural I mean that it has to do with something that does not exist any more and yet it has to be refounded onto some kind of firm ground.VITORIA NALANI KNEUBUHL – THE STORY OF SUSANNA – 1997This play is once again a play on and for women. It starts with the famous Suzanna episode of the Book of Daniel. Daniel will now and then intervene in the story, in the play, but the play explores the motivations of women in a world that they desire and at the same time that is hostile.The first act is the modernized story of Susanna. She takes part in a party that is targeting sex along with drugs. Suzanna wants to forget the past and thus she wants to forget the locking up in a garden and she becomes a tease which is accelerated by heroin. But this leads nowhere and she is rejected because modern women are not respected if they become teases. It is true that she fell for nothing but a drug dealer or some pimp of sorts.The second act is a lot more interesting because Suzanna finds herself in a medicalized institution for women who have been framed in a way or another by a man. Suzanna finds herself then with younger women of all types. The only common point is that they have all been the victims of a man, generally violent, and on the basis of a lie on his side. Any court or police institution will not take into account what the woman has to say. Only the man is taken seriously.This institution is in the hands of a psychiatrist who tries to empathize with the women. It is difficult but possible because these women are all menaced and the victims of some injustice. Their tendency is to lock themselves up in some kind of cocoon. But over this mental if not psychological or even psychic construction there a father figure: ”an indolent creator, custodian and defender.” It is within or under this supervision that only exists in the heads of these women that they can go back into a motherly cocoon. And that cocoon is this medicalized institution.The point is that after a while the harsh segregation and injustice they are all the victims of makes these women just submit, accept their fate and let themselves be locked up in that medical prison. There is no hope then.“Everything – fear and guilt, shame and disgust – twists in knots and grows so large that she could never find you, much less tell you about these things, in this place of which you will never know,” Daniel tells us.And strangely enough this enables these women to recapture their contact with the earth, the mother in this earth and then the “Time of Planting” is reached and the conclusion is given by both Daniel and Suzanna:DANIEL: I give this to the earth, that it may grow as a constant prayer, that you suffer no more.SUZANNA: I give this to the earth, that it may grow you a miraculous garden, where, with each sunrise, arms branch out, unfolding into life.”The cycle then is fulfilled. From the false accusation of the Book of Daniel to the regeneration this coming together of women victims and then, only then the Mother Earth can find her creative power again and the kernel of maize of another play can grow in this soil and give life to a new girl, a new woman, the creative woman who will reinvent the whole world. The seventh generation then becomes the generation of women who can regenerate human life on this planet.Dr Jacques COULARDEAU

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