Early Indigenous LiteraturesMain MenuThe Child Who Would be Sovereign: Settler Colonial Frustrations and the Figure of the Child in Gertrude Simmons Bonnin's American Indian StoriesBy: Kai ChaseIllicit Relations: The Challenges and Possibilities of Black and Indigenous Relationssoumya rachel shailendraLegibility and Ambivalence in 19th Century Indigenous Women's WritingAn exhibit on E. Pauline Johnson and Sarah Winnemucca by Emma CohenLyric Histories: An Investigation of Early Black (and) Native America through Poetic Vignettesby Kira TuckerMarriage and Empire in 19th Century Native American Women's Literatureby Angad SinghNot-not blood quantum: the Dawes Act and ambivalent Indigeneityby Yasmin YoonReading Indigenous Authorial Presence in 18th- and 19th-century ParatextsTitle Page for Isabel Griffith-Gorgati's ExhibitResistance on and off the Page: A Collaborative Conversation between Black and Indigenous Literary ContributorsFeaturing James Printer, Katherine Garret, Phillis Wheatley, and John Marrant (17th-18th Century Early Print Culture Participants)- By Lauren JohnsonSpiritual Armies, Resurrected Bones, and “Boundless” Continents: How Indigenous Activists in Early New England Reconfigured Puritan Millennialist NarrativesFeaturing texts of Samson Occom, William Apess, and the Wampanoag Bible. By Surya MilnerSovereignty or Removal: The Conflicting Indigenous Policies of 1835 in the Continental United StatesJulia GilmanWhat Does Water Do For Indigenous Peoples of the Great Lakes Region?Featuring Heid E. Erdrich, Simon Pokagon, Black Hawk, and Simon Kofe by Sarah Nisenson(Re)introducing Black Hawk and The Life (1833)BHR 1-IntroYasmin Yoonf7f231e474bf43796f973cd0ee560919050f7427Lydia Abedeen321b94302eca10e499769fd0179e64cd33bc4cd5Kira Tuckeracf97d948460e98cd439646cc2db7ae17c5ebd9dsarah nisenson7cb5d2c1682fbd145e76716f3924f03bf25c616aKai Chased7cab5968a3a916efd1a14a48cc4832d5d5514aeSoumya Shailendra86c246fcc4aea83787381bffd2b839885bef5096Bennett Herson-Roeserc8289125445a56c819045a0091daf0402b3e0875Surya Milner077f837f3d662fd5ef9055f8258e5c47bb11f714Julia Gilmanb860a8277eea484f91a1a9e0423cab4b52bae522Lauren Johnson98dac03e7c9c1ad41e1c0a8583704e55802f98baAngad Singhd2b8d1d68ec374981c9e99b7cb400803bc678231Emma Cohen146e757b9fc3b3b416edecbf79592e8d743d4ba1Charlotte Goddu2d4c020870148128c7824ece179e04cffe180d95Isabel Griffith-Gorgati985a05928a67a856791fffac3dbba8acc85f6f37
Adams Annotation 1
12022-12-05T10:30:32-08:00Lauren Johnson98dac03e7c9c1ad41e1c0a8583704e55802f98ba416964plain2022-12-07T13:42:48-08:00Lauren Johnson98dac03e7c9c1ad41e1c0a8583704e55802f98baOn the spine of the text (again difficult to see since I was unable to pick up the text), it states “Sermons by Eliphalet Adams, T. Green Print. Only Adams and Green are given authorship on the spine, while the other contributors are forgotten. Why aren’t the authors of the confessions included on the spine, and why are white men only granted authorship on the outside of the book? The spine is a key paratextual site because it is often one of the first places that the reader pays attention to. So, the reader first comprehends that there are two white contributors but they obviously were not the sole participants who worked on the text.
Contents of this annotation:
1media/Garret Don Mitchell_thumb.png2022-12-05T09:40:04-08:00Lauren Johnson98dac03e7c9c1ad41e1c0a8583704e55802f98baEliphalet Adams and Don Mitchell1Eliphalet Adams and Don Mitchellmedia/Garret Don Mitchell.pngplain2022-12-05T09:40:04-08:00Lauren Johnson98dac03e7c9c1ad41e1c0a8583704e55802f98ba