![]() ![]() ![]() They and other Native and Indigenous writers of SF challenge Western conceptions of historical reality, time and space, and the very universe itself, intending to liberate the past, present, and future from the tyranny of linearity, false history, and binary logic. ![]() The interventions Vizenor initiated in Bearheart, and that Coleman develops in Terra Nullius, expand the horizons of speculative fiction and SF to include Indigenous ontological frameworks predicated on radically different conceptions of the world and reality. ![]() In much the same way that Vizenor infused Anishinaabe epistemology and other forms of Indigenous knowledge in his writing, featuring “trickster hermeneutics” that overturn the “terminal creeds” of American and European imperialism in the Americas, Coleman offers readers a Noongar Aboriginal perspective on Australian history that challenges colonial conceptions of history. Vizenor’s story also serves as a reminder that colonialism is not a destination but an ongoing process, a point Coleman reiterates in Terra Nullius. Responding to the economic chaos, geopolitical instability, and warfare resulting from conflicts over oil and other nonrenewable resources in the 1970s, Vizenor’s story offered a glimpse into the future of Native writing, on the “slipstream” of history, as he called it. COLEMAN’S 2017 novel Terra Nullius joins a body of texts expanding on Gerald Vizenor’s groundbreaking 1978 apocalypse novel, Darkness in Saint Louis: Bearheart. ![]()
0 Comments
Leave a Reply. |