@phdthesis{Ruwoldt2017,
  author    = {Lena Ruwoldt},
  title     = {Dreams and Nightmares in First Nations Fiction},
  journal    = {Tr{\"a}ume und Albtr{\"a}ume in First Nations Literatur},
  url       = {https://nbn-resolving.org/urn:nbn:de:gbv:9-opus-21119},
  pages     = {284},
  year      = {2017},
  abstract  = {The dissertation describes an Indigenous dream framework that underscores the significance of dreams as a mirror of trauma and a way that leads back to Indigenous knowledges. Significant differences of Western and Indigenous epistemology are exemplified by juxtaposing Western and Indigenous dream discourses. The selected prose fiction allows for a dream categorization that emphasizes the significance and meaning of dreams as a metaphorical as well as narrative device. Nightmares/Anxiety dreams are often the result of the devastating effects of colonization and especially Residential School. Nightmares in the texts are often exact replicas of the abuse suffered in the boarding schools. They are discussed in the context of Robert Arthur Alexie’s novel Porcupines and China Dolls (2001/2009) represents dreams and traumatic nightmares and deals with the fictional Blue People First Nation. The community’s collective intergenerational trauma of Residential School experience keeps them stuck in dysfunctional dynamics dominated by suicides, sexual and physical abuse, drug and sex addictions. Telling dreams, categorized as “instructing dreams,” and “announcing dreams,” teach the dreamer what will happen in the future. They are discussed in the context of Richard Van Camp’s short stories “On the Wings of this Prayer” and “The Fleshing” (Godless but Loyal to Heaven, 2012), which represent the category of the ecological nightmare as well as of telling dreams. Ecological nightmares display environmentally destructive effects of capitalist globalization that have come to “infect” the world. The Windigo figure in the stories serves as a manifestation of resource and in particular petro-capitalism and Western society’s constant need to subjugate nature. Ecological dreams hence call for ecological vigilance and establish Indigenous knowledges as a source of resurgence and restoration. Existential dreams function as decolonizing tools that facilitate liberation. The thesis provides a literary analysis of Richard Wagamese’ novel Ragged Company (2008) and Cherie Dimaline’s short story “room 414” (Red Rooms, 2007) where homelessness is postulated as the manifestation of individual and tribal/communal disjointedness and isolation. Through existential dreaming, the urban lives of most of the characters dwelling in the shadows and margins of society are existentially transformed and healing seems possible. Paternalistic colonial mindsets continue to patronize Indigenous knowledges (as unreliable and unscientific) until Western “discoveries” prove what has been known for decades. The thesis underscores dreams as an essential part of Indigenous Knowledges, i.e. as knowledge sources. Surmounting Western dream perceptions and instead valorizing Indigenous knowledges, the characters in the texts discussed in my thesis, unremittingly follow their dreams’ instruction and eventually achieve reconciliation and healing. In the fictional texts discussed, nightmares represent homelessness, trauma, stagnation, and a disconnection to one’s (Native) background, whereas dreams represent continuity through the restoration of identity, finding home, and a sense of belonging. The notion of a dream reality and a waking reality influencing and informing each other relies on sharing dreams with the community, eventually leading to an enactment of the dream or vision. Dreaming and identity are significantly linked and foster processes of intellectual self-determination. The characters’ inability to externalize their internal wishes, desires, and needs results in further denial and consequential bitterness that feed into the spiral of alcohol and drug abuse as well as metaphorical and literal homelessness. The dreams’ semantic field strongly alludes to ceremonial traditions and provides the prospect of a rooted Indigeneity. At the turning points in the lives of the characters, when dreams and visions start to appear, they are lost in translation. The characters’ own illiteracy towards Native epistemology and spirituality has them trapped in the inability to read and act on their dream messages. Strong (often female) Indigenous presences that go hand in hand with the appearance of dreams provide the protagonists with guidance and lead the way back to the “Old Ways.” Through dreaming, the spiral of colonialism is disrupted and replaced by the circle of reconciliation and relationality.},
  language  = {en}
}