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Queering the Colonizer: (Re)mapping Whiteness in Ernest Hemingway's In Our Time

Queering the Colonizer: (Re)mapping Whiteness in Ernest Hemingway's In Our Time Marc Keith Queering the Colonizer (Re)mapping Whiteness in Ernest Hemingway’s In Our Time Casual readers of Hemingway may be surprised to know that he frequently claimed a Cheyenne Indian heritage. As Philip Melling notes in “Memorial Landscapes: Hemingway’s Search for Indian Roots,” “Hemingway talked a lot about his Indian blood, but without managing to prove that he knew how to trace the bloodline back to its source” (239). This lack of “proof,” however, has not stopped scholars from examining the Native American characters and influences that permeate the Nick Adams stories, and these assessments have yielded results ranging anywhere from completely buying into Hemingway’s claims of native ancestry and arguing for the existence of, as Christopher Schedler does, “a ‘tribal’ legacy for the charac- ters, themes, characteristic writing style, and narrative structures of these stories” (64), to the more typical critiques that paint Hemingway as a violent misogynist and racist. While there are some more nuanced approaches, such as Nancy Comley and Robert Scholes’s article “Tribal Things: Hemingway’s Erotics of Truth,” Hemingway has proven to be a polarizing figure for most. Much of this scholarly work has contributed to opening up new conversations about Hemingway’s racial and sexual politics, http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Comparatist University of North Carolina Press

Queering the Colonizer: (Re)mapping Whiteness in Ernest Hemingway's In Our Time

Keith, Marc
The Comparatist , Volume 45 – Nov 11, 2021
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Publisher
University of North Carolina Press
Copyright
Copyright © Copyright © Society for Comparative Literature and the Arts
ISSN
1559-0887

Abstract

Marc Keith Queering the Colonizer (Re)mapping Whiteness in Ernest Hemingway’s In Our Time Casual readers of Hemingway may be surprised to know that he frequently claimed a Cheyenne Indian heritage. As Philip Melling notes in “Memorial Landscapes: Hemingway’s Search for Indian Roots,” “Hemingway talked a lot about his Indian blood, but without managing to prove that he knew how to trace the bloodline back to its source” (239). This lack of “proof,” however, has not stopped scholars from examining the Native American characters and influences that permeate the Nick Adams stories, and these assessments have yielded results ranging anywhere from completely buying into Hemingway’s claims of native ancestry and arguing for the existence of, as Christopher Schedler does, “a ‘tribal’ legacy for the charac- ters, themes, characteristic writing style, and narrative structures of these stories” (64), to the more typical critiques that paint Hemingway as a violent misogynist and racist. While there are some more nuanced approaches, such as Nancy Comley and Robert Scholes’s article “Tribal Things: Hemingway’s Erotics of Truth,” Hemingway has proven to be a polarizing figure for most. Much of this scholarly work has contributed to opening up new conversations about Hemingway’s racial and sexual politics,

Journal

The Comparatist – University of North Carolina Press

Published: Nov 11, 2021

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