Speculative Fiction in Native American Indian Literature: Active Resistance to Female American Indian Stereotypes

Native American authors who are actively seeking to disrupt patriarchy and colonial narratives tend not to write in the literary genre of speculative fiction, which is a literary form that often serves to subvert Indigenous identities through colonial pedagogy of racial, sexual, and gendered clichés. I argue that the Native American voice, both male and female, is a form of active resistance to the master narrative, and those voices are changing how Native American Indian communities view their histories and identities through contemporary speculative fiction. I also assert that Native American authors are examining the multiplicities and conflicts of their identities through the genre of speculative fiction, which cultivates new critical theories for Native American literatures. Through an extensive literary review of Blake Hausman's novel, Riding the Trail of Tears, and a textual reading of the female protagonist, Tallulah Wilson, I suggest that commonly held stereotypes of Native American Indian women are undergoing a radical and empowering movement through speculative fiction narratives. Introduction Writing and researching Native American speculative fiction as a non-native woman is intrinsically complicated and in my opinion, must be approached with care and consideration. I don't have the insider knowledge of a Native woman, thus I can only understand what Native discourses in speculative fiction imply through a particular lens, and my point of view is subjective because of my ethnicity and gender. I will never have the cultural understanding an American Indian woman would have about how stereotypes impact Native women's lives; however, I do have an obligation to respond and support Native efforts of resistance as an ally. The relationship between non-Native scholars and Native scholars and authors is a work in progress, but a work that must be led by Indigenous peoples in order to avoid perpetuation of colonial oppression. In her recent article, " Decolonizing Together: Moving Beyond a Politics of Solidarity Toward a Practice of Decolonization, " author Harsha Walia states: One of the basic principles of Indigenous solidarity organizing is the notion of taking leadership. According to this principle, non-natives must be accountable and responsive to the experiences, voices, needs and political perspectives of Indigenous people themselves. From an anti-oppression perspective, meaningful support for Indigenous struggles cannot be directed by non-natives. Taking leadership means being humble and honouring front-line voices of resistance as well as offering tangible solidarity as needed and requested. Specifically, this translates to taking initiative for self-education …