Desperately seeking some kind of solution

Page 7

Over the past several years I have written many articles discussing the concept of the "blended blood" issue in the Native community. In fact, I have even been admonished by one Elder to "get over it." Evidently I am dangerously close to becoming the poster boy for people of mixed societies (otherwise known as pms). If the truth be told, I have actually gotten over whatever "it" is many years ago, and revel in my unique perspective of the world. It's cheaper than therapy. However, every once in a while the whole issue raises its head yet again, wanting another opportunity to be hotly debated.

No doubt we've all drunk far too much tea participating in these discussions about what makes an Indian an Indian. Is it nature or nurture? Is it time spent on a reserve, or a simple matter of blood quantum as is popular in the States? Maybe it is the inherent ability to fascinate anthropologists. Or perhaps some indefinable combination of the three?

This time I've decided to hang up my blanket on the issue and let our people answer this question for me. I've done enough talking to last a life time. I've decided to look for answers out there in the grass roots communities.

The reason for this departure? A certain someone has approached me with difficult questions relating to this particular concern.

And since my mother has frequently told me I am not at all powerful or all-knowing, I've decided to openly seek assistance.

My buz'gem (an Ojibway term referring to somebody you tickle toes with) is working on a very interesting project to which this question relates. Last year, Lee Maracle, Dawn T. Maracle (no relation) and I were having coffee when the topic of Native literature genres was brought up. We observed that Native writers seemed preoccupied with writing only about certain things, usually contemporary stories, contemporary reserves and contemporary lives. Occasionally there might be a legend, or a historical or period piece, or something tackling the mystical/mythological/philosophical side of Aboriginal life (i.e., if an Indian farts in the bush and a white person isn't there to hear him, has he actually farted?)

A vast part of our literature deals primarily with looking backward, to our ancestors, at our culture, our language, our history, the colonization, the struggle to recover. Usually, it explores or recounts the past and its relation to the present.

Very little speculative work in the other direction has been created. We ended up discussing the topic of First Nations science fiction. There is precious little out there today. Gerry Williams' The Black Ship and the odd short story here and there are about all we came across in Canada.

Examples outside of Canada, even flying high above it where no Native has gone before, is Chakotey, the guy on the Star Trek show, Voyager. Basically I always thought of him as a latino with a bad tattoo. They don't even mention what nation he's from or how a self-respecting First Nations person could honor the four directions while deep in space. Which is east? Towards the phaser banks, I think.

Getting back to the point, Dawn T. Maracle decided to tackle this unusual literary possibility and is currently looking for Native authors interested in writing a science fiction short story for an anthology. It is hoped this book, for a change, will look forward to the future of the Aboriginal nation. While searching for interested participants, she has landed smack dab in the middle of a dilemma-one dealing with that pesky identity issue.

(see Solutions page 20.)

A woman has offered to write a story for the anthology, but she

has readily admitted that because of a distant ancestor (one of those all too familiar forbears whose first name often started with "great- great-") she was the proud owner of some Aboriginal blood. But she herself had never lived on a reserve and hadn't delved that deeply into her "great-great" culture. So the question facing Dawn T. Maracle is-should she llow this woman to write a story for the anthology? And expounding on that particular issue, we asked ourselves "what are the guidelines for making a decision like this?"

Gerald Taiaiake Alfred, a Mohawk academic, uses the colorful metaphor of a Canadian flying to Germany, getting off the plane and self-identifying as a German, thinking that's sufficient. Needless to say, that wouldn't be nearly enough for the Germans. I've been to Germany. They require just a tiny bit more documentation.

And it works in reverse. Some stranger showing up at an airport customs office wanting to enter Canada simply by saying "I'm Canadian" just doesn't cut the mustard anymore. So why should that be good enough for the Native community, he asks. Simply saying "I am Native" isn't enough.

On the other hand, the Aborigines of Australia have their own unique methods of determining who is what.

Basically, as I have been told, you are considered Aborigine if:

1) you have some Aborigine ancestry, 2) you see yourself as being Aborigine, and 3) the Aborigine community acknowledges you as being Aborigine.

It sounds logical, but cynics have pointed out that anybody and his grandmother (or great-great-grandmother) could consider himself Aborigine. And Ted, the Aborigine down the street who runs the local gas station could say that for $20 he (as a member of the community) will recognize you as being Aborigine.

Contact this newspaper and inform us of what you think the essentials of the Aboriginal voice are. We humbly await your response.