The Northwest Rebellion of 1885 brought issues of Indigenous identity to the forefront of Canadian literary dialogue. The Northwest Rebellion, a rebellion of five months against the Canadian government, was fought by the Metis and their Aboriginal allies in what is now Saskatchewan and Alberta (Beal and Macleod) largely out of fear of assimilation and frustration with the Canadian government ( Beal and Macleod). Two Canadian Confederation poets wrote poems on the issue of indigenous identity in the context of the Northwest Rebellion, however, their racial positions place them on opposite sides of the spectrum. Duncan Campbell Scott wrote "The Onondaga Madonna" in 1898 in which his vision of indigenous identity contrasts sharply with Pauline Johnson's vision of indigenous identity in her poem written in 1885, "A Cry From an Indian Wife". In “A Cry From an Indian Wife,” Johnson's position as an insider prompts her to invoke empathy for the indigenous woman she describes, while in “The Onondaga Madonna,” Scott's position as an indigenous woman. outsider motivates him to characterize the indigenous woman in his poetry as savage and inhuman. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Duncan Campbell Scott wrote “The Onondaga Madonna” from a place of mistrust and misconceptions about indigenous people as deputy superintendent of Indian affairs, and this led to his depiction of the poem's indigenous subject as inhuman. Scott strongly believed in the assimilation of indigenous people through intermarriage and education, as he thought that indigenous nations had primitive cultures that needed to be replaced with civilization and superior white culture (Fee 54). In his writings, Scott expressed the belief that an individual's character was determined by his blood heritage, and therefore an indigenous person would likely exhibit savage behavior (Salem). This belief is exemplified in one of Scott's poems, "The Half-Breed Girl", where Scott writes about a "half-breed" girl who, despite her white blood, continues to lead a wild life because she is half indigenous (Salem ). Therefore, in his role as Deputy Superintendent of Indian Affairs from 1913 to 1932, Scott pushed for assimilation and was "convinced that intermarriage was in the best interests of the native peoples" because he believed that native peoples had a tendency towards savagery ( Salem) Accordingly, in his poem "The Onondaga Madonna", Scott characterizes the native woman as savage and inhuman, based on his belief that native blood determines a savage character. Scott achieves this characterization by primarily describing the indigenous woman through her outward appearance and neglecting to mention her internal feelings and emotions as a human being. For example, he describes her as a “woman of a strange and declining race, / The tragic savage lurking in her face” (Scott 2-3). He also describes her in a sexual way, speaking of her “pagan passion” and “rebellious lips,” but there is still no indication of her emotional side (Scott 4-7). The only references he makes to this woman's feelings are characterized as primitive and pagan feelings: "The tragic savage lurking in her face, / Where all her pagan passion burns and shines" (Scott 3-4). Furthermore, Scott's characterization of the indigenous woman is further strengthened through the use of the sonnet form, as the sonnet is a more impersonal poetic form that simply describes and does not probe the subject's mind. Furthermore, Scott emphasizes the inevitability of assimilation. for themindigenous nations through the decline of their race in “The Onondaga Madonna,” while still representing both the indigenous woman and her child as inhuman so that the reader feels no empathy for them. In the sextet, the native woman's child is presented as "the last promise of her nation's ruin" because he is "paler than she" and therefore represents the dilution of the native race through racial intermarriage (Scott 10-11). However, Scott describes the child as inhuman just like his mother, describing him as ferocious, wild, and warlike even though he is only a child: “the primal warrior shining from his eyes” (12). Therefore, he refuses to show or invoke any empathy for the indigenous “nation's misfortune” while continuing to represent both the mother and her son as inhuman and savage (10). Furthermore, the race of indigenous women is described as “strange and declining,” thus indicating that while the indigenous race is declining, it is a “strange” and “savage” race and therefore the reader does not need to feel empathy for these people. for it is beneficial that this uncivilized race is dying out (Scott 2). This accurately reflects Scott's beliefs as Deputy Superintendent of Indian Affairs, as he believed that indigenous nations had primitive cultures that needed to be replaced with superior white civilization and culture, and as a result, indigenous assimilation needed to occur through intermarriage and education (tariff 54) . Therefore, by refusing to show the indigenous woman as a person with human emotions and feelings, Scott purposely closes off any opportunity for the reader to empathize with this indigenous woman because of his role in her and her people's assimilation. If he recognizes that this indigenous woman is a human being with emotions and feelings just like him and his people, then he must also recognize that it is wrong to force the assimilation of indigenous peoples without thinking of them as human beings. But if he can continue to think of them and represent them as a separate class of people devoid of feelings and emotions and almost inhuman, then he can characterize them as “the other” and therefore feel or invoke no empathy for them or their loved ones . difficult situation. On the other hand, Pauline Johnson in “A Cry From an Indian Wife” does just the opposite: she invokes empathy for the plight of the indigenous woman in her poem because of her position as an indigenous woman herself. Pauline Johnson was born on the Six Nations Reserve in western Canada in 1861, the daughter of a white woman, Emily Susannah Howells, and Mohawk chief George Henry Johnson (Jones and Ferris). She was educated in both English social customs and literary traditions by her mother and in Mohawk cultural and oral traditions by her father and grandfather (Jones and Ferris). She became a poetic writer and performer and represented both her Mohawk and British identities on stage (Jones and Ferris). Johnson “believed that Indigenous people were intellectual, social, and political equals to other Canadians” (Fee 53), which contrasts sharply with Scott's view of Indigenous nations as savage, uncivilized peoples inferior to whites (). As part of the indigenous community herself, Johnson knew what it meant to be part of the oppressed and colonized community and could provide important information. Therefore, she strove to evoke empathy for Indigenous people in her poems and plays regarding Indigenous identity, including her poem "A Cry From an Indian Wife". In "A Cry From an Indian Wife", Johnson barely mentions the woman's outward appearance but rather focuses on her inner feelings and emotions, unlike Scott who focuses almost completely on the woman's outward appearance in his poem. Johnson gets itthis effect through the poetic form of a dramatic monologue that allows the reader to eavesdrop on a private conversation between the indigenous woman and her husband. The reader is led to empathize with a woman who must say goodbye to her beloved husband leaving for war: “My Forest Brave, my redskin love, farewell” (Johnson 1). Johnson describes the indigenous women's internal struggle over whether her husband should go and fight in the Northwest Rebellion. Continuously, the speaker orders her husband to go and win the war, because they cannot “bend to the greed of the hands of white men,” since “by right, by birth, we Indians own these lands” (Johnson 57-58) . Therefore, it calls for empathy for this woman and her people who have a legitimate right to their land that was stolen from them by the greed of white men. Her use of dramatic monologue here makes the woman feel more real and allows the audience to put themselves in her shoes. However, just as many times, the woman wavers in her decision and begs her husband to stay, because she doesn't want to lose him and doesn't want the war to take young lives from both sides of the battle. Johnson brings to light the woman's deepest emotions: “And yet she remains. Do not rebel against the Union Jack, / Nor raise your hand against this young pack / Of white-faced warriors, marching west to quell / Our fallen tribe rising to rebel. / They are all young, fair and good: / Damn war that drinks their harmless blood” (Johnson 11-16). Here Johnson reveals the deepest feelings in this woman's heart; this woman doesn't blame the young white men who come to fight her people, but she blames the war and laments the lives that will surely be lost. The speaker also tells that she will lose her husband and her heart will break if he goes to war: “Threatened by a thousand rifle balls, / My heart is the target if my warrior falls” (Johnson 53-54). Therefore, Johnson makes this woman relatable to anyone who has experienced or fears heartbreak. Furthermore, the woman not only considers herself in this internal struggle, but also considers the feelings of others: “And yet it remains, my heart is not the only one / That grieves the loss of husband and son; / Think of the mothers of the inland seas; / Think of the pale-faced maiden on her knees” (Johnson 41-44). By showing the parallels between the indigenous woman and white women, Johnson shows that their deepest emotions and fears are really no different from each other, and thus shows that the indigenous woman is just as human as white women. But then the woman says, “Never think of my wild and aching breast, / Nor pray for your dark face and your eagle crest” (Johnson 51-52). Here “she” refers to the soldiers' white mothers and wives; while the same indigenous woman considers the feelings of white women whose sons and husbands might be killed, those same white women do not consider her feelings and fears about her husband leaving for war. Therefore, in this poem, Johnson manages to address the mistreatment of the indigenous people mainly through the description of the woman's emotions and internal struggle over her husband's departure for war. The reader is led to feel empathy for the indigenous woman and her internal struggle, a struggle that most people would have if they were in her position. This is in great contrast to Duncan Campbell Scott's approach in "The Onondaga Madonna," where he refuses to discuss the native woman's emotions and human nature, but rather characterizes her as savage, and in the process makes the reader feel as if assimilation would be beneficial. for indigenous nations. Please note: this is just an example. Get a personalized document now.