Strange City, Day Six: a surprise invitation during a month-long visit.
In this whitest of American cities, the women are friendly and warm to me and I’m told I have a Canadian accent. I am white enough in a room full of white women and enmeshed in a naturalized pallet: “Whiteness …scans as invisible, default, a form of racelessness. ‘Color blindness,’the argument that race shouldn’t matter, prevents us from grappling with how it does.”
The leader of Saturday’s historical architecture tour kindly writes to invite me to attend his noontime talk at a private women’s club in a 1920s building that is on the US National Registry. Designed by architect Folger Johnson, the impressive structure, now almost a century old, is filled with carved ceilings and elegant rooms, handsome wooden engravings and fantastical wallpaper. The website promises “a women’s private club where friendships are nourished, dignity and graciousness are expected and beauty has been preserved.”
(Note a working paper in progress – expanding & editing apr 18, 2017…pardon errors)
At what point should Boyden’s identity quest have been identified as no more than a desiring machine?
I pose this question to myself as someone who has been teaching and writing about Canadian literature and culture over more than thirty years. Joseph Boyden perpetually posed as part Indigenous, an improvised status that afforded him access to advice, teachings, prestige and awards reserved for Indigenous persons. This is misguided and wrong.
I take little pleasure in part of this public debate. The talented and accomplished writer Joseph Boyden is suffering a serious and damaging and humiliating public critique. But I remain unflaggingly sympathetic to those who write about the losses within the Indigenous community when someone inauthentically takes up their space in the public sphere. To those writers and thinkers who already suffer the perils of a colonizing and racist nation state, the marginalization and the damage endures. And I understand the intensity of these critiques especially by those whose community identities or personal influence were particularly exploited. (The list of those active in this debate include Marilyn Dumont, Daniel Justice Heath,