A Bridge through Time: Epistolary Form and Nonlinear
Temporality
in Stephen Graham Jones's Ledfeather
ZACHARY PERDIEU
In an essay on Stephen
Graham Jones's third novel, The Bird Is Gone (2003), Birgit Däwes
explores the colonial politics of linear time. Däwes argues
that The Bird Is Gone "destabilizes linear hierarchies of chronology and
thus radically challenges previously established discourses" through an
"intricately transversal structure" wherein "events and characters are
interrelated across centuries through unique narrative and symbolic techniques—back
to Columbus and beyond, to Quetzalcoatl and the migration from Siberia, and
forward into an unspecified future" (113). For Däwes, the resulting "densely
woven web of nonlinear semantic and structural crossings" of The Bird Is
Gone "powerfully defeats western historiography, poses creative
alternatives to linear time, and thus effectively engages Indigenous systems of
knowledge" (113). Six novels later, Jones's continued this project of
structural experimentation in an exploration of nonlinear temporality in his
novel Ledfeather (2008), turning this time to the epistolary to create a
hybridized literary form capable of representing nonlinear, spatialized time.
The
epistolary "has a broader function than many other modes" in that its "very
looseness" permits integration with other literary forms (Kauffman XIV). This
inherent looseness offers a logical entry point as Jones experiments with
literary hybridizations to contend with multiple distinct but interconnected
narratives in a single text. Jones's initial introduction of the epistolary in Ledfeather
establishes two seemingly independent narratives; the epistolic narrative
of Francis Dalimpere, Indian Agent for a Montana Blackfeet reservation in the
1880s; and the non-epistolic narrative of Doby Saxon, a Blackfeet teenager
living on the same reservation one hundred years later. As the novel
progresses, however, the barriers between the two primary narrative timelines
of Saxon and Dalimpere began to wane. Jones's subversion and deconstruction of
the epistolary form mirrors the collapse of the novel's two independent
narratives as they conflate to become a single, interactive, and cohabitated
temporality inhabiting the same textual space, where each narrativers
respective form slowly collapses, as well, until the Dalimpere sections become
less epistolic, and Saxon's sections become increasingly more so.
The
result of this hybridization is the introduction of a new atemporal textual
paradigm capable of replicating an Indigenous perspective where space is the
vessel of memory, history, and narrative more so than time. In this new
atemporal textual space, historical and ancestral trauma is addressed and
exorcized by Jones's characters through the interaction between past, present,
and future. Jones uses the epistolary form to present two distinct narratives
containing separate temporal moments coexisting within the same textual
structure simultaneously, undermining Western concepts of linear time and
giving space primacy over time in mapping history, memory, and narrative. Jones
then demonstrates the authoritative nature of Indigenous systems of knowledge
by deconstructing his epistolary narrative to chart the assimilation of its
colonial perspective into that of an Indigenous one. This process of
hybridization, deconstruction, and assimilation contributes to a return to what
Mark Rifkin has called "Indigenous temporal sovereignty" (2) by creating a
textual paradigm capable of replicating Indigenous temporal and spatial ways of
knowing.
The
divide between Western and Indigenous ways of knowing, especially as it
pertains to concepts of time and space, has long been discussed by Indigenous
studies scholars, with many calling for new forms or approaches aimed at
reclaiming Indigenous ontological sovereignty. In his highly influential work God
Is red (1994), Vine Deloria Jr. argues that "American Indians hold
their lands—places—as having the highest possible meaning," while
Euro-Americans "review the movement of their ancestors across the continent as
a steady progression of basically good events and experiences, thereby placing
history—time—in the best possible light" (62). The separation
results in a foundational divide between conceptions of history between the two
groups, wherein "statements of either group do not make much sense when
transferred from one context to the other" (Deloria 63). In light of this
divide, Däwes summarizes how "Deloria
calls for a reconceptualization of history in spatial terms, whereby, 'the
story itself is important, not its precise chronological location'" (Däwes 115).
This return to space and place-based models of time and history has become a central
tenant of conceptualizing Indigenous futures. Daniel R. Wildcat notes how the
very foundations of many "different tribal identities" are "fundamentally
spatial in character" and considers an Indigenized future where "humanity has
reached a 'time' when spatial or place-centered considerations are emerging
around the world" (431, 438). responding directly to Deloria's work, Glen
Coulthard argues that such an understanding of "land and/or place... anchors many
Indigenous peoplesr critique of colonial relations of force and command, but
also our visions of what a truly post-colonial relationship of peaceful
co-existence might look like" (80).
As I
argue below, this conflict between Western and Indigenous temporal
understanding, and the disenfranchising impact it has on the depicted Blackfeet
people, plays a central role in Ledfeather. In his influential work Blackfeet
Physics (1994), F. David Peat locates concepts of spatialized and
nonlinear time directly to the Blackfeet culture which Jones takes as his
subject in Ledfeather. regarding Western conceptions of temporality,
Peat writes, "time... was an ever-flowing stream that moved, without resistance
or change of pace, from the past into the future... Bodies are immersed in the
constantly flowing river of time and nothing that we can do can alter the speed
or direction of this flow. Time is linear and totally independent of us and of
all the workings of the cosmos" (199). Conversely, Peat argues that the
Blackfeet conception of temporality sees time as "animate," "alive," so that
"all of time can be accessed from within the present moment" (199). In the
modern history of the United States, however, the two perspectives have hardly
been on equal footing, as Mark Rifkin explains:
U.S. settler
colonialism produces its own temporal formation, with its own particular ways
of apprehending time, and the staters policies, mappings, and imperatives
generate the frame of reference (such as plotting events with respect to their
place in national history and seeing change in terms of forms of American
progress). More than just affecting ideologies of discourses of time, that
network of institutionalized authority over 'domestic' territory also
powerfully shapes the possibilities for interaction, development, and
regularities within it (Rifkin 2).
The result of this institutionalized authority over both
time and space is the systemic denial of what Rifkin calls "Indigenous temporal
sovereignty" (Rifkin 2). Jones's hybridized novel allows for an obvious
textual divide between these opposing worldviews. The letters from an Indian
agent within Ledfeather demonstrate an attempt to achieve such a dynamic
of institutionalized authority over Indigenous temporality, wherein the white
Indian Agent works to catalog events, Indigenous spaces, and Indigenous figures
within a U.S. settler colonialist temporal formation. As I will demonstrate,
however, Jones deconstructs this portion of the narrative and slowly
assimilates the Indian agent into an Indigenous spatial and nonlinear temporal
worldview, simultaneously dissolving the assumed U.S. settler colonialism temporal
formation and replacing it with an Indigenous one. This process works toward
Indigenous temporal sovereignty and acts as a response to calls for spatialized
conceptions of history and memory from the likes of Deloria, Wildcat, and
Coulthard.
Ledfeather is a hybrid text, where the epistolary
narrative is contained and framed by a more traditional prose narrative. When
reading a hybrid text like Ledfeather, the reader is presented with two
narrative timelines; the timeline of the main narrative where the reader of the
correspondence physically exists, and the timeline encapsulated within the text
of the letter. Such is the case in Ledfeather, which opens with six sections set in the
late 20th century on a Blackfeet reservation in Montana, where
Saxon, the reader of the letters, is the central figure. Dalimpere's letters
physically exist within the broader narrative of the novel as objects that
Saxon can carry around from place to place to be visited as "islands of the day
before," a phrase used by russell West-Pavlov to discuss postmodern time but is
useful in informing Jones's depiction of Indigenous temporality (137).[1]
The sixth section ends with Saxon tossing the stack of Dalimpere's letters,
which he had retrieved from a museum, at a passing car, before gathering them
back up and beginning to read them. The section ends abruptly mid-sentence, and
the reader is transported to around one hundred years previous, on the same
Blackfeet reservation, where the last sentence of the previous section, "but he
was stuck right at the first of it, sounding it out, just saying," is completed
with the opening word of the first epistle—"Claire" (46-47). Upon the
lettersr appearance in Saxon's narrative, a second narrative timeline is
introduced.
This
arrangement creates a disruption of linear temporality, as the main narrative
is suddenly broken, and the reader is presented with a new narrative
"present"– one that has theoretically already passed within the timeline
of the main narrative, but which is conveyed in the present tense, as the
writer of the letter was "inhabiting the present" at the time of writing
(Visconti 299). Janet Altman similarly notes how the "letter writer is anchored
in a present time" which is encapsulated and contained within the epistle
(117). The represented "I" narrator of the correspondence and the reader of
that letter do not, therefore, exist at the same moment, in the same "present,"
but both "presents" exist simultaneously, as Melanie Micir explains: "The
temporal divide present in the initial composition and reception of the
letters—that is, the separation of the time of writing from the time of
reading—expands into the necessary duality of time" (Micir 44). In the
space of one shared sentence, Saxon is sitting on the side of the road in the 1980s
reading the letters "in his stupid way, where his lips followed what was on the
page" (46) and Dalimpere is sitting in his federal quarters writing to his
wife, Claire, on October 15. 1884. The duality of time expands across the
landscape, as the present moment of the two narratives layer atop one another
in Ledfeather's Montana.
The
permanence of the represented moment in the letters permits the "present" of
each correspondence to be revisited across time and space, as "the letters,
deposited in one generation, are available to be interpreted... by subsequent
generations" (Micir 44). This is precisely what Jones does in Ledfeather,
opening with a narrative in the 1980s before disrupting it by depositing
"islands of the day before" in the form of Dalimpere's letters. The sudden
break in Saxon's narrative initiates a run of eleven consecutive epistolary
chapters where, presumably, Saxon remains in his own time reading the letters.
Each of these two primary narratives—that of Saxon's and Dalimpere's—then
unfold in fits and starts throughout the novel, each simultaneously possessing
their own "present," despite happening one-hundred years apart, before
subsequently collapsing into a shared textual space. Inherent in the epistolary
form where both epistles and narrative prose exists, therefore, is a
representation of a nonlinear timeline that jumps back and forth
chronologically, presenting the reader with a frequently changing "present."
After taking advantage of the inherent nonlinearity of hybrid epistolary texts,
Jones then turns to subverting standards of the epistolary form to further
complicate concepts of linear temporality and establish his dual narratives as
more beholden to the physical space of the reservation than to chronology.
Disrupting
the Epistolary Pact
When the earliest letters
enter into the narrative of Ledfeather, Jones establishes many standards
of the epistolary form only to subsequently subvert them. The first letter
retains all the basic structural components of the epistolary form, beginning
with an addressee, a first-person address of that addressee, and ending with a
signature and full date—"October the 15th of 1884" (Jones
48). Dalimpere's first
correspondence to his wife, Claire, who remains back East, acts as the
initiator of what Altman calls an "epistolary pact," in which the writer of the
letter sends out a "call for response from a specific reader within the
correspondentrs world" (Altman 89).
The addressee of this first letter paired with Dalimpere's signature
that closes it establishes an "I-you relationship," through which the "'I'
becomes defined relative to the you whom he addresses" (Altman 118). Jones
then strengthens this epistolary pact by turning to one of the oldest and most
common genres of the literary epistle—the love letter.
In her
highly influential study on the epistolary form, Altman notes that the "letter
form seems tailored for the love plot, with its emphasis on separation and
reunion" (14). Altman highlights this aspect of the form by analyzing several
of the letters in Ovidrs Epistulae
Heroidum, a collection framed as correspondences between mythological
female figures like Dido, Briseis, and Penelope, and their respective absent
lovers. Many of the letters in Epistulae
Heroidum "repeatedly bemoan the distance separating [the mythological
women] from their lovers" (Altman 13). In an analysis that could be of the
letters in Jones's novel, Altman continues to break down the archetype of the
love letter:
The lover who takes up his pen to write his loved one is
conscious of the interrelation of presence and absence and the way in which his
very medium of communication reflects both the absence and presence of his
addressee. At one moment he may proclaim the power of the letter to make the
distant addressee present and at the next lament the absence of the loved one
and the letterrs powerlessness to replace the spoken word or physical presence
(Altman 14).
Dalimpere regularly
embodies these yearnings, writing laments like "the absence of you, the
resulting incompleteness of myself. I should never have left your embrace. I
should never have left you alone" and "I was wrong to ever leave you. I feel it
more every day, every night" (Jones 52 and 77). The romantic lean of
Dalimpere's early letters solidifies the call for an epistolary pact which
would traditionally serve the role of closing the spatial divide for the
members of the pact. Altman explains how the letter "function[s] as a connector
between two distant points, as a bridge between sender and receiver," which
allows "the epistolary author [...] to emphasize either the distance or the
bridge" (13). The "distance" Altman introduces here is a spatial one—that
between the physical location of the sender and that of the receiver—as
well as a metaphorical one, where the letter "is seen as facilitating a union"
bringing two individuals together (Altman 14). In his first letter, Dalimpere
makes clear the bridge he hopes to establish adheres to similar concerns of spatial
and romantic reunion, when he imagines the space between he and Claire
collapsing, writing of a day dream where his wife arrives at the reservation on
a nonexistent trainline, before flipping the fantasy to consider his own return
to the East (46-47).
Despite
these persistent romantic calls, however, Jones disrupts the epistolary pact by
denying the intended response, repurposing Dalimpere's letters as a temporal
bridge instead of a spatial one. Dalimpere repeatedly expresses doubt that
Yellow Tail, a Blackfeet man who Dalimpere regularly interacts with and an
ancestor of Saxon's, is carrying out the delivery of these correspondences. The
first mention of this arrangement in Dalimpere's letters is when the Indian
Agent notes that a Blackfeet man who is watching him "even as [Dalimpere]
writes... knows something" (Jones 48). This, Dalimpere explains, "is the man Irve
been reduced to entrusting to deliver my correspondence to the stage" (48).
Dalimpere's trepidation goes beyond his own letters being intercepted, however,
as he speculates in the second intended correspondence that he is "dead twice
over," which "would explain why none of [Clairers] letters have found [him]"
(Jones 50). This revelation of no incoming letters implies another fear of Dalimpere's—even
if Claire is not receiving his letters, why would she not send her own?
In a
lament that encapsulates the duality of presence and absence in Dalimpere's
letters, he writes, "Claire. Clair. Clare. If I spell your name in every way
will that force the world to give you to me, or will it make it seem I'm a
stranger who doesnrt deserve you, an admirer who has never received a missive
from you in all this time and thus knows not the letters that make you up?"
(77). The disruption of the epistolary pact repositions Dalimpere's letters as
what Altman calls an "emblem of separation" (Altman 15), the opposite of the
bridge Dalimpere hopes them to be.
The space between the two distant points grows, and the union between
man and wife is called into question by the disruption of the call and
response. This disruption figures prominently into the narrative, as Dalimpere
goes so far as confronting other readers in his letters, writing "Yellow Tail,
if you can follow my hand, know that in his indirect, shuffling ways, Marsh
told me about your wife, whom you refused to name" (52).
The
fractured epistolary pact is complicated further through the dramatic irony of
the reader understanding that the letters likely were never delivered, due to
their presence in the museum where Saxon found them decades after Dalimpere's
death, making Saxon, not Claire, the eventual receiver of the correspondence.
The dramatic irony of the undelivered letters is eventually alleviated in the
sixth letter, when Dalimpere notes that "it's not as if I'm even addressing
[the letters] anymore" (66), confI'ming for both Dalimpere and the reader that
the letters now serve as more of a journal for Dalimpere—a call to his
absent lover which will never receive a response. The letters, like Dalimpere
himself, remain isolated in the space of the reservation. Jones thus subverts
the traditional function of the epistle "as a connector between two distant
points" across space, and instead facilitates a union between two individuals
inhabiting the same space, one hundred years apart from one another. Even
Dalimpere eventually sees the failure of his epistolary pact and the new
function it will serve, as a sort of historical document, a bridge between his
moment in time and the future, writing "I leave you this only as a record... I
keep these missives to you rolled tightly in a burlap sack in the hollow post
of the frame to my bed" (Jones 72).
Denying
this call and response highlights how the memory and historical narrative
embedded in the letters are dependent on the land, the space which the memory
inhabits, just as the Blackfeet "anchor the story to the land" in the novel
(Jones 109). Given the option "to emphasize either the distance or the bridge"
(Altman 13) of the epistolary form, Jones subverts both, having the letters
remain in stasis as they slowly march across a time bridge to a future
generation. When Saxon accesses the letters, he unleashes the
present-of-the-past onto the landscape and a layering effect takes place. The
deployable nature of the epistolary "present" and the duality of time created
as a result provides Jones with raw material to create a new textual structure
where the memories of many moments simultaneously cohabit the same textual
space. The Montana landscape that acts as Ledfeather's setting holds the
memories of both Dalimpere and Saxon's narratives, so as the book moves
forward, a single space is populated by the ghostly memories of both
characters.
Ghosts
of the Past and Future
When the narrative
returns to Saxon, a similar transition between sections occurs, with
Dalimpere's narrative ending mid-sentence, "so that all I can see is," and
Saxon's section completing the thought with, "his back" (79, 80). This time,
however, the abrupt change acts as more than a simple disruption of narrative,
but as a fusion or overlaying of the two. The object that links the sections,
the "back," exists physically in each of the characterrs narratives. Mikhail
Bakhtin defines his theory of the literary chronotope as the instances where "spatial and temporal indicators are
fused into one carefully thought-out, concrete whole" (Bakhtin 84). In
the following sections, a specific plot of what was historically Blackfeet land
but is now divided between reservation and federal lands, acts as a shared
literary chronotope for Saxon and Dalimpere, where their individual memories
and experiences, as well as other memories contained by the land, all collapse
in the same temporal space.
In the next several sections, both Saxon and
Dalimpere are traversing the same landscape during a snowstorm, one-hundred
years apart. Saxon wanders the landscape through various experiences of his
life; following his father, Earl Yellowtail, into the National Park on the day
of his fatherrs death, or running out of the casino the day his mother attacks
the pit boss, who was trying to cut Saxon off from gambling. Other moments are
partially his memories and partially belong to other eras tied to the land,
such as when Saxon steps out of the museum after taking Dalimpere's letters and
the land he walks into contains the "windswept grass" of Dalimpere's time and
the "blacktop" of Saxon's own (Jones 91). Saxon's movement through this space
begins the process of creating what György Lukács calls a literary
cartograph, a theory of literary spatial mapping closely related to Bakhtinrs
chronotope. Lukács's concept of literary cartography considers the writer as
mapmaker, and the character of a narrative as "surveyor of spaces" (Tally Jr.
48). As the character moves through the textual space, they "sew these spaces
into a new unity" and "ultimately 'invent' the world so surveyed and stitched
together" to create something much like a narrative map—a textual
structure which orients the reader and makes sense of the textual world (Tally,
Jr. 48). Robert Tally, Jr. notes the growing primacy of space to narrative
driven by this process:
Narrative... would seem more closely tied to time, as narrative
by definition retains a powerfully temporal aspect. That is, narrative
entails the temporality of the plot—a beginning, a middle, and end...
whereas, arguably, a short poem maintains a 'spatial form' in which all parts
are present at once (see Frank 1991: 18). However... narrative is also spatial,
and the beginnings middles and ends of a given story may refer as much to sites
or locations in a particular spatial organization as to moments in time in a
temporal one (Tally, Jr. 49).
Both Saxon and Dalimpere
create such a literary cartograph in their movement through their shared space.
At issue for Jones, however, is the centrality of space in containing a multiplicity
of Blackfeet narratives, histories, and memories. A literary cartograph
charting a single narrative moment would not suffice to replicate Blackfeet
temporality. To return to Deloria Jr., space holds primacy over a narrativers
"precise chronological location" (Deloria 112). Peat notes how similar, layered
mapping functions in Blackfeet culture, where a "map in the head" is created
which acts as an "expression of the relationship of the land to The People"
(Peat 86). This internalized map "transcends any mere geographical
representation, for in it are enfolded the songs, ceremonies, histories of a
people" and contains "cycles of time that, while stretching back into the
distant past, can be renewed in the immediate present" (Peat 86).
To replicate this atemporal space, Jones
depicts a literary cartograph where several moments, past, present, and future,
all exist within the same literary chronotope, made possible by the layering of
disparate "present" moments in Ledfeather. The surveys of space carried
out by Saxon and Dalimpere are not separate—they are not a map laid over
a map—instead, they are like the charting of two journeys on the same
shared map. Times collapse on space, on land to create a textual space that is
"animate, processual, and part of a shared consciousness" (Baudemann 172).
These two journeys are the pertinent ones to this particular literary
cartograph, but they are crisscrossed with eons of similar tales on this land
by the Blackfeet.
In what
is perhaps an attempt to create a "'spatial form' in which all parts are
present at once" (Tally, Jr. 49) like that of a poem, Jones signifies the
duality of time collapsing on the same space simultaneously by blurring the lines
between his two forms and structurally replicating the presence of two
narratives. The transition between Dalimpere's letters and Saxon's narrative
(79-80) which uses "his back" as a hinge, holds some structural resemblance to
the epistolary mode; the two words that cross over, "his back," open Saxon's
section above the rest of the text in the way the addressee does of Dalimpere's
letters. Saxon then begins to blur his memories with Dalimpere's experience
when he mistakenly laments the lost "horses" instead of the lost snowmobiles
(81). The next time Saxon accidentally thinks "horses" instead of
"snowmobiles," the word is crossed out on the page, "to the horses snowmobiles"
(81), creating a structural representation of the presence of both Saxon and Dalimpere
in a single textual space, despite the temporal divide. These crossed out
phrases and replacements, a technique termed sous rature by Martin
Heidegger, create what Baudemann calls "time-slipping" within a given section,
instead of just between sections (166).[2]
Other narrative slips and fixes continue to appear throughout Saxon's
experience, such as "head lanterns" being crossed out and replaced by
"headlights" (91), extensively connecting both narratives in a shared textual
space. Leah Pennywark explains these moments as, "Doby and Francisrs shared
consciousness... trying to hold together two different times and two different
identities that cannot exist together and yet do" (104). Jones's hybridized
textual structure makes this seemingly impossible duality possible by layering
various moments of time atop the land which anchors it.
We see
the density of these various moments in time collapsing on Jones's literary
cartograph when the narrative again turns to Dalimpere, whose next section,
beginning on page 93, discards the epistolary form to mirror the form of
Saxon's section. The section opens like Saxon's previous one, with a single
word acting as a hinge to the preceding sectionrs final sentence. While the
word that opens the section is "Claire" it is not in the traditional addressee
form, where the name is followed by a comma. Instead, it is finished with a
period akin to the "his back" which frames Saxon's section starting on page 80.
Furthermore, the "I-you" relationship of the earlier letters, which is
essential to the epistolary form, is absent. The fracturing of the epistolary
pact limits Dalimpere's ability to define his "I" by Clairers "you." As a
result of this fracturing, the "I-you" relationship falls away in this section
and Dalimpere is dislodged from the "pivotal present tense" of the epistolary
form, and instead navigates the textual space of this section as Saxon does—an
evolution of epistolary narrative time which I will cover in greater depth
shortly. The merging of both form and narrative acts as a spatial form where
two moments are present at once and past, present, and future subsequently
interact independent of linear chronology.
Much has
been said by critics about the pastrs impact on the present in Ledfeather.
Frances Washburn notes how "references to the land... in Ledfeather... hold
the trauma of the past and bring it, literally, into the present" (Washburn
66), and Pennywark writes that "the seemingly dead past haunts the living" (89)
in the novel. But the future plays an equally haunting role in Ledfeather.
When the narrative returns to Dalimpere, he is lost in his own blizzard of the
1880s, looking for Yellow Tail, who had been leading time to the dugout home of
Catches Weasel where a young Piegan boy named Lead Feather is suffering from a
grievous, self-inflicted injury. As he wanders through the wilderness,
Dalimpere stumbles upon several ghostly forms from the future; he enters
Browning, the town on the reservation from Saxon's time, where he encounters
Earl Yellowtail, descendent of the Yellow Tail he had been following through
the storm moments before. As he walks through the future town, Dalimpere leans
against a building only for it to "waver and dissipate, the storm blowing
through as if it wasnrt there at all" like an apparition (107). Shortly after,
Dalimpere crawls into what he believes to be Catches Weaselrs dugout but is in
fact the concrete shelter of Saxon's time (Jones 108), where he again meets
another figure from the future—Saxon's cousin, Jamie, who overdoses in
that same structure decades after Dalimpere's life. Dalimpere imagines this
place as an "encampment of the dead" (104) and "ghost ridge," but they are not
ghosts of the past which haunt the Indian Agent; while he is certainly
traumatized by his actions in the past of denying the Blackfeet their federal
rations as a form of punishment, Dalimpere's true ghosts are the Blackfeet in
the future who will continue to pay for those actions. In Jones's atemporal
literary cartograph, just as the past does to the future, the future creeps
back into the past, into Dalimpere's present, creating what might be called
islands of the day after, and they are populated by ghosts of the future dead.
The
literary cartograph that Jones creates in Ledfeather is a space where
the past, present, and future all interact with one another. The result is a
new textual space which answers Deloria's call for a spatialized history, where
land is privileged over chronology as a vessel for memory. Completing his
definition of the literary chronotope, Bakhtin explains how "time, as it were, thickens, takes on
flesh, becomes artistically visible; likewise, space becomes charged and
responsive to the movements of time, plot and history" (84). Peat cites a
similar metaphor specific to Blackfoot conception of the landscape, writing "the
Blackfoot say that to walk on the land is to walk on your own flesh" where "the
memory of this landscape transcends anything we have in the West, for its
trees, rocks, animals, and plants are also imbued with energies, powers, and
spirits" (Peat 86). In
Jones's literary chronotope, the Blackfeet landscape has the flesh of many
moments layered atop it. If "the chronotope is the place where the knots of the
narrative are tied and untied" (Bakhtin 250), then Jones brings the knots of
all moments from centuries of Blackfeet to bear in one space in his new hybrid
textual space. This fusion and hybridity of forms and narrative is mirrored by
the same process in Dalimpere and Saxon, as they come together to share a
consciousness. Jones demonstrates the continuation of this assimilation of
Dalimpere through the continued subversion and deconstructions of Dalimpere's
epistolic narrative.
Escaping
the Pivotal Present
Jones's subversion of the
epistolary form reorders the power structure between Dalimpere and the
Blackfeet people. Dalimpere is traumatized by his guilt grounded in his actions
that led to the Starvation Winter where 600 Piegan died.[3]
The event acts as a sort of apparition, just on the margins of Dalimpere's
letters throughout. In moments when Jones is closest to confronting the trauma,
the epistolic standards are most tenuous. Jones's continued subversion and
evolution of the epistolary form positions Dalimpere's perspective as a trauma
narrative as that perspective copes with the trauma of its colonizing
decisions. In the process of this coping, Dalimpere is indoctrinated into a
spatially minded understanding of time which dislodges him from his linear
temporal reality and disrupts the epistolary form in which he documents this
assimilation.
By
presenting the tragic events of the historical Starvation Winter through the
eyes of the perpetrator of these events instead of the victim, Jones turns
to what René Girard calls the "perspective of the persecutors" (6). Girard
explains how persecutors of massacres "are convinced that their violence is
justified; they consider themselves judges, and therefore they must have guilty
victims" (6). Dalimpere's actions take place in a broader scheme of
persecution, as both his supervisor, M. Sheffield, and his predecessor, Andrew
Collins III, play a pivotal role in crafting the circumstances of Dalimpere's
decision-making. It is later revealed that Collins is actually responsible for
the inciting incident, the theft of a blanket, for which Dalimpere decides to
punish the Blackfeet, contributing to Dalimpere's realization that he has
persecuted a guiltless victim for the transgressions of the network of
persecution. In spite of his subsequent guilt, Dalimpere still fI'mly places
himself in the role of the self-righteous persecutor when he finally gets
around to confI'ming the extent of his own role in the Starvation Winter, as he
callously recounts, "I had no choice. It was about discipline. If a child
misbehaves, should he not be chastised?" (Jones 174).[4]
Jones opens his letters with the perspective of the persecutor before depicting
the "traumatic disintegration" of Dalimpere's identity, which causes his
"consciousness to become increasingly hybrid" (Pennywark 101) reversing the
process of assimilation of Blackfeet to Western values and systems of
knowledge. Jones repositions the Indian Agent as a traumatized voyager in a
strange land, and through his immersion in the land, he is slowly indoctrinated
into the Blackfeet systems of knowing, so that his "very self, his identity as
both a white man and a representative of the colonizing power, is gradually
erased with each successive letter he writes for Claire" (Baudemann 154).
In
Dalimpere's earliest letters, he exists fI'mly within the linear temporal
understanding of Western thought. As Dalimpere realizes his isolation, however,
completed by the fracturing of the epistolary pact, his grasp on linear time
slips. Sequentially, the first six letters are dated, "October the 15th
of 1884," (48) "1884" (53), "21 droctobre" (55), letter four has no date (60),
"10 novembre" (63), and "novembre 1884" (66). Dalimpere also demonstrates a
grasp of linear chronology in the early epistles through inter-letter
references and comments like "it's been three days since I last wrote you"
(49), a claim which opens the second letter. In the same letter where Dalimpere
writes that he is no longer addressing the letters, thus confI'ming to himself
that the epistolary pact had been broken, the Indian Agent reflects on the
landrs ability to reshape an individual: "Perhaps... personality or cultural
attitude is in fact defined by the land one is immersed in" (Jones 66). Once
Dalimpere realizes he is isolated on the Blackfeet land, his grasp of linearity
slips, a fact evident in the following letter, which Dalimpere dates, "1883,
1884, 188-" (67), demonstrating his inability to grasp on to a set date.
Dalimpere begins to accept how his immersion in the landscape slowly redefines
his system of knowledge, writing that he "would rather be Indian than Indian
agent" and he slowly becomes "a product of" the land, and his path to
assimilation begins (Jones 77, 106).
As
Dalimpere attempts to assuage his guilt, he dedicates himself "completely in
the survival of one Indian boy, this Lead Feather" (Jones 152), who Dalimpere
had witnessed attempting suicide instead of suffering the reality of the harsh
winter brought on by the botched decisions of the Indian Agent. But this is not
an entirely selfless venture as "Francisrs attempt to save a Piegan boy... is an
attempt to rewrite his own history" (Pennywark 96). Dalimpere's immersion in
the land has a profound impact on his outlook, however, and as he navigates the
Blackfeet landscape, he is not only sharing a textual space with a Saxon from
one hundred years in the future, but a consciousness with him, as well. This
potentiality, seen in the mirroring between the two charactersr trek through
snow, the strike-throughs which replicate both Saxon and Dalimpere's
consciousnesses simultaneously as previously discussed, and through Dalimpere
possessing "memories not [his] own" (147) when he is traversing the future town
of Browning, is later revealed to be a product of an agreement between
Dalimpere and Yellow Tail (155). Dalimpere frames this agreement as penance,
purgatory in the "Pagan landscape" (155):
It was his punishment, to become Blackfeet, to be Piegan. To
live on the reservation herd created, the situation he was already leaving
behind. To replace his own life with an Indian one, and thus know firsthand the
end result of his policies. An end result generations away from last Winter,
just so he could see the scope of what herd done, that it still had traceable
effect. So that, in a sense, he could be inflicting it upon himself (117).
Dalimpere's immersion in
the landscape and guilt from his "role as a tool of colonial oppression" that
"leads to his psychic destruction" (Pennywark 100) set the stage for the Indian
Agent's assimilation, but his new identity is fully initiated when he makes
this deal with Yellow Tail. The letters become a ceremony, through which
Dalimpere dislodges himself from Western linear chronology and begins to
understand historyrs dependency on the land and forcing him to address his
impact on the Blackfeet. This process acts as the "sacred space of the
ceremony" where "one can enter the flux of time and move within its vastness"
which Peat argues is a "fundamental component of Blackfeet temporality" (199).
To replicate this process in his hybrid literary form, Jones depicts Dalimpere
finally breaking free completely from the linear restraints of the epistolary
form.
Altman
explains that the letter writer writes in a "pivotal and impossible present
tense" which acts as "a pivot for past and future events" (117-118). This
results in the letter writer being "highly conscious of writing in a specific
present against which past and future are plotted" (Altman 122). In his early letters, Dalimpere is
fI'mly grounded in this present tense, referring to the past but not engaging
with it.[5]
In the earliest letters, the past operates just as Altman explains it does in
the pivotal present tense—as "interloper, intervening to shed light on
the present" (Altman 123). As Dalimpere assimilates into an Indigenous
nonlinear and spatially based system of knowledge, his epistles break from the
chronological restraints of the "pivotal present" wherein the past and future
can only be addressed from a fixed "present," mirroring the reconfiguring of
his understanding of temporality. This is first seen at length in the
previously discussed section, where Dalimpere moves through the wilderness in
an active present tense (93). While the epistolic standards return in some
subsequent letters, the deterioration of the pivotal present continues in
Dalimpere's final letters. This deterioration of epistolic standards mirrors Dalimpere's
own willingness to accept his pivotal role in the Starvation Winter. When he is
most distant from understanding his own guilt, he presents the events fI'mly
grounded in the "I-you" relationship, in the passive, writing "by my rude
count... the Piegan numbers were nearly halved last winter, after theyrd already
been halved by pox" (Jones 66). As he approaches the reality of his role,
however, the final vestiges of the epistolary form which had represented his
attempt to catalog his experience in Blackfeet land in the temporal and
historical framework of U.S. settler colonialism deteriorates, representing his
final conversion to an Indigenous temporal model.
When Dalimpere finally gets to his
confession, he opens the letter maintaining the "I-you" relationship: "I would
need no pen, Claire" (159). He also starts this letter existing firming in the
pivotal present tense, referring to past and future moments in relation to his
letter-writing present: "When I woke it took me long minutes to place myself in
this dug out" (159). When Dalimpere finally decides "it is time" (159) to
provide his ceremonial confession, however, the "I" narrator recedes to give
way to the third-person "Indian Agent" and the absolute nature of the
epistolary present tense similarly gives way to what instead resembles a
memoir, where the reader "is transported to the world of a distant past,
experiencing as his new present scenes from the life of the actor in the story
rather than experiencing the present of the narrator telling the story" (Altman
122-123). This turn is evident immediately as Dalimpere works through his
confession: "The Indian Agent for the Blackfeet was mucking the ration meat out
of the tack house when the post came from his superior" (Jones 165). When the
"I" narrator appears in this altered narrative, it initially serves a separate
role than the "I" narrator of a letter. As Altman explains regarding memoir,
"Even when the voice of the narrator interrupts momentarily our involvement in
a past-become-present, the present of the memoir narrator intervenes only to
shed light on the past that interests us, to add the illuminating perspective
of nowrs reflections to the obscurity of then actions" (123). We see precisely
such an intervention by the "I" narrator in Dalimpere's confession, when he
returns briefly to lament again the fractured epistolary pact which shaped the
decisions of the "Indian Agent" from which he has removed himself: "But allow me
if you will how alone with myself I was... I longed for you, or, in lieu of you,
just someone to remind me I was alive" (Jones 163). By returning to a
memoir-like past-become-present, the letters themselves become a hybridized
text, where Dalimpere can step lightly back and forth between his traumatic
past and his epistle present. This narrative movement mirrors his interaction
across time he experienced in his trek across the snow, where the past and the
future were experiential—pasts-and-futures-become-present. The
disintegration of the "I" figure and the final liberation from the confines of
the epistolary present are completed in Dalimpere's final letter.
The "I"
narrator makes no appearance in this final letter, and the temporal
relationship between letter writer and third-person subject makes it impossible
for them to co-exist. Despite the presence of a clear addressee "Claire
–" (181), and signatory, "Francis Dalimpere" (186), none of the "I-you"
language which defines the epistolary form is present. The writer of the letter
describes events that could only happen in a future separate from the pivotal
present of Dalimpere-as-letter-writer, as the final letter describes how
Dalimpere hands the very epistle which the scene is dictated in over to Yellow
Tail before he "straightened himself atop the horse... and then this Indian Agent
man rode away from his first federal posting, and was never seen again" (186).
In these final letters, the necessary pivotal-present of the epistolary form
"from which all else radiates" (Altman 122) is gone, and the letter writer
writes of past and future moments in a more traditional narrative prose, living
them instead of addressing them from a pivotal-present. This final
deconstruction of the epistolary mode demonstrates Dalimpere's assimilation
into a Blackfeet system of knowing where he is liberated from the chronological
temporal standards of the form so he can navigate both a past and future to
address and exorcize his trauma.
Jones's Ledfeather
offers a unique and evolutionary depiction of Indigenous conceptions of space
and time. Evidenced by Däwes's work on The Bird is Gone, this is a project
that Jones has revisited throughout his career, but it is also a project many
other Indigenous writers have engaged with, as well. In an essay on Leslie
Marmon Silko's Ceremony (1977) and Craig Womack's Drowning in
Fire (2001), Joseph Bauerkemper argues how "Nonlinear
characteristics... are crucial to their narrations of Indigenous nationhood"
(28). Laura Maria De Vos examines how Cherie Dimaline's The Marrow Thieves (2017)
depicts spiralic temporality, which "refers to an Indigenous
experience of time that is informed by a peoplers particular relationships to
the seasonal cycles on their lands, and which acknowledges the present generationsr
responsibilities to the ancestors and those not yet born (2). These novels and many others work to
reclaim Indigenous temporal sovereignty by introducing nonlinear and/or
spatialized histories through the simple and radical act of depicting various
Indigenous ways of knowing. They respond to calls by Deloria and Wildcat for
spatialized and Indigenized futures. Jones's Ledfeather offers a unique
contribution to this facet of Indigenous literature by hybridizing two
traditionally Western literary forms to create a new atemporal textual
structure, allowing him to both depict a nonlinear and spatialized view of
history and reverse the process of assimilation into a new temporal formation.
Ledfeather
ends with
Saxon symbolically resolving the long disrupted epistolary pact by delivering
Dalimpere's letters to a girl named "Clairvoyant," as Saxon finally abandons
his suicidal intentions he has fostered most of the book. The letters filled in
much of Saxon's history for him, but in the final scene, he, too, adds to the
long historical narrative by symbolically completing the delivery of the letters
and contributing to the myth of a man surviving inside of a dead elk during a
snowstorm—a story which figures prominently in Saxon and Dalimpere's
shared history. The letters thus become more than just an extant historical
document—they are themselves a new hybridized textual form which helps
Saxon understand and cope with his own trauma, allowing him to continue on to
that final temporal frontier which had not yet been traversed in the novel—his
own future. By ending with the hopeful move toward a modern Blackfeet individualrs
future, Ledfeather speaks to an Indigenized world where Indigenous
ontological and temporal sovereignty is again possible and a process of healing
and renewal can take place.
Works
cited
Altman, Janet. Epistolary:
Approaches to Form. Ohio State UP, 1982. Print.
Bakhtin, Mikhail, The Dialogic
Imaginations: Four Essays. edited and translated by Caryl Emerson and
Michael Holquist, Austin TX, Texas UP. Print.
Baudemann, Kristina. "Characters
Sous rature: Death by Writing and Shadow Survivance in Stephen Graham Jones's Ledfeather,"
The Fictions of Stephen Graham Jones: A Critical Companion, Edited by
Billy J. Stratton. U of New Mexico Press, Albuquerque, 2016. pp. 151-176.
Print.
Bauerkemper, Joseph. "Narrating
Nationhood: Indian Time and Ideologies of Progress," Studies in American
Indian Literatures, Vol 19, no. 4, 2007, pp. 17-53.
Coulthard, Glen. "Place Against Empire:
Understanding Indigenous Anti-Colonialism." Affinities: A Journal of radical
Theory, Culture, and Action (2010): 79-83.
Däwes, Birgit. "rBack to before All
This, He Saidr: History, Temporarily and Knowledge in Stephen Graham Jones's The
Bird Is Gone," The Fictions of Stephen Graham Jones: A Critical
Companion. Edited by Billy J. Stratton. U of New Mexico P, 2016. pp.
111-131. Print.
Deloria Vine, Jr. God Is red: A
Native View of religion. Delta, 1973. Print.
De Vos, Laura M. "Spiralic Time and
Cultural Continuity for Indigenous Sovereignty: Idle No More and The
Marrow Thieves," Transmotion Vol. 6, no. 2, 2020, pp 1-42.
Gaudet, Joseph. "I remember You:
Postironic Belief and Settler Colonialism in Stephen Graham Jones's Ledfeather,"
Studies in American Indian Literatures, vol. 28, no. 1, 2016, pp. 21-44.
Girard, René. The Scapegoat.
Translated by Yvonne Freccero. John Hopkins UP. 1986. Print.
Jones, Stephen Graham. Ledfeather.
U of Alabama P. 2008. Print.
Kaufman, Linda S. Discourses of
Desire: Gender, Genre, and Epistolary Fictions, Cornell UP, 1986. Print.
Lee, A. Robert. "Native Postmodernism?
remediating History in the Fiction of Stephen Graham Jones and D.L.
Birchfield." Mediating Indianness. Edited by Cathy Covell Waegner.
Michigan State UP, 2015, pp. 73-89.
Micir, Melanie. The Passion
Projects: Modernist Women, Intimate Archives, Unfinished Lives. Princeton
UP, 2019. Print.
Peat, F. David. Blackfoot Physics: A
Journey into the Native American Universe. Weiser Books, 2002. Print.
Pennywark, Leah. "Narrative Possession
in Stephen Graham Jones's Ledfeather," Studies in American Indian
Literatures, Vol. 29, No. 3, Fall 2017, pp. 89-110.
Rifkin, Mark. Beyond Settler Time:
Temporal Sovereignty and Indigenous Self-Determination. Duke UP, 2017.
Stratton, Billy J and Stephen Graham
Jones. "Observations on the Shadow Self: Dialogues with Stephen Graham Jones," The
Fictions of Stephen Graham Jones: A Critical Companion. Edited by Billy J.
Stratton. U of New Mexico Press, 2016. pp. 14-59. Print.
Tally, Jr., Robert T. Spatiality.
routledge, 2013. Print.
Visconti, Laura. "The Beginnings of the
Epistolary Novel in England," Contexts of Pre-Novel Narrative: the
European Tradition. Edited by r.T. Eriksen, 1994. pp. 293-318.
Washburn, Frances. "Stephen Graham
Jones's Cosmopolitan Literary Aesthetic," The Fictions of Stephen Graham Jones:
A Critical Companion. Edited by Billy J. Stratton. U of New Mexico Press,
2016. pp. 63-81. Print.
West-Pavlov, russell. Temporalities,
routledge, 2013.
Wildcat, Daniel R. "Indigenizing the
Future: Why We Must Think Spatially in the Twenty-first Century," American
Studies, vol. 46, no. 3/4, 2005. pp. 417-40.
[1]
Ledfeather, like many other Indigenous novels, simultaneously "fits
within many of the traditional tenets of postmodern literature and Native
American renaissance" (Gaudet 30).
[2]
Baudemann offers "Spivak's translation of Derrida's adaption of Heideggerrs
term" of sous rature as "under erasure." See Baudemann's essay for more on
Jones's use of sous rature as a means of narrative and historical erasure.
[3]
Jones based this on historical events where hundreds of Blackfeet died during
the winter of 1883-1884 due to mismanagement of federal supplies by federal
employees. See Pennywark (p. 90).
[4]
Pennywark importantly notes that, historically, the supplies Francis was
withholding were "neither rations nor gifts but payment for a piece of land the
Blackfeet sold the federal government in 1865 in exchange for $50,000 worth of
goods annually for twenty years (Wise 68)" (Pennywark 92).
[5]
Jones compares this quality of the epistolary form to Sándor Márai's novel Embers:
"It's just about two old dues at a remote estate, just sitting by a fire and
talking about things that happened fifty-eight or sixty years ago. And nothing
happens. Theyrre just talking about old stuff from forever ago, trying to
figure out the past" (Stratton and Jones 28).