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Authorship and authority
David Stirrup

’, and where ‘the landscape becomes enlivened by a sense of group and family history’ (2001b: 43). Again, we find echoes in the more ideologically driven assertions of tribal nationalism, where: Indigenous nationhood is more than simple political independence or the exercise of a distinctive cultural identity; it’s also an understanding of a common social interdependence within the community, the tribal web of kinship rights and responsibilities that link the People, the land, and the cosmos together in an ongoing and dynamic system of

in Louise Erdrich
Collaboration, (auto)biography, and pedagogy
David Stirrup

; in claiming Ojibwe heritage, she does, in effect, come out of the journey with a clearer sense of what is at stake, of what it means to claim Ojibwe identity and of the rights and responsibilities that accompany the claim. Perhaps, there, its individualised narrative conjures the ‘departure and return, separation and (re)integration’ implicit in tribal diaspora, the double movement that Justice sees as intrinsic to narratives of motion and migration, and continuity rather than discontinuity (2008: 164). In relation to the broader

in Louise Erdrich
Abstract only
The Love Medicine tetralogy and Tales of Burning Love
David Stirrup

her from culpability and her sense of vengeance threatens her family group: how easily we forget that Lulu hates Fleur because Fleur sends her away. 24 As Justice notes, community is an ‘ever adaptive state of being’, for the survival of which, ‘the People are responsible … through attention to their kinship rights and responsibilities’ (2008: 152). Conflictual readings of Pauline/Fleur ironically blind us to the key flaws that Gross insists are visible in Fleur’s actions. Both characters embody conflicting codes, as Rainwater has it, but Pauline’s ‘assimilation

in Louise Erdrich
Abstract only
James Doelman

, and in particular that of the epigram, and that such imitation is a sort of flattery or honouring. Freeman thus draws a careful line between admiring imitation and illegitimate ‘borrowed’ feathers. The trope of ‘fathering’ a poem has quite different implications, and the use of it transposes into the poetic realm the complex legal framework of parental and filial rights and responsibilities in early modern England. The metaphor builds upon the relationship and likeness between ‘father’ and ‘son’, and the public status and role of bastards, orphans and foundlings

in The epigram in England, 1590–1640
Native American orphans and sovereignty
Maria Holmgren Troy, Elizabeth Kella and Helena Wahlström

participatory kinship. In the works of both writers, regeneration privileges indigenous identity and community first and foremost. Importantly, though, the regeneration through kinship that the novels envision is imagined and performative, unrestricted by tribal affiliations and at least theoretically open to others who are willing to join the ‘fragile web of rights and responsibilities’ (ibid.: 154) accruing to ethical relationships with all kin. The figure of the child helps generate ‘alternative national narratives’ in fictions that enable, even as they threaten to rupture

in Making home
Bringing the Shows to life
Tracey Hill

speech tailored to the occasion in which the rights and responsibilities of the City and its officers were laid out (this is an inversion of the traditional practice for royal entries into the City, where the Recorder would address the visitors on behalf of the City). The Bringing the Shows to life 135 Lord Chief Baron and the Lord Treasurer then responded in a like manner with speeches. These rituals are fairly well documented, and the rhetoric employed on these occasions bears scrutiny, for it reveals much about the relative positions of power between the City and

in Pageantry and power
Open Access (free)
Witchcraft and the symbolics of hierarchy in late seventeenth- and early eighteenth-century Finland
Raisa Maria Toivo

village, a role that was usually a male preserve. In contemporary social thought, as well as in popular thinking at the time, hierarchical relations were still coloured by medieval feudal concepts, understood in terms of mutual, polar rights and responsibilities.25 Hierarchical superiority came in exchange for presumed physical, mental and spiritual protection. There were also responsibilities towards the community, which affected a person’s status. A single farmer was to a great extent dependent on the other farmers in the village. Farming also included many

in Beyond the witch trials