Read Indian Killer by Sherman Alexie for free with a 30 day free trial. Read unlimited* books and audiobooks on the web, iPad, iPhone and. In Sherman Alexie, a Spokane/Coeur d'Alene. Indian living in Seattle and writing in English, published a fascinating and complex novel on the guilt. A serial murderer dubbed “the Indian Killer” has Seattle living in fear. As he scalps his victims and adorns their bodies with owl feathers, the city consumes itself.
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A national best seller, Indian Killer is arguably Sherman Alexie's most Indian Killer by Sherman Alexie Free PDF d0wnl0ad, audio books, books to read, good . “A serial murderer called the Indian Killer is terrorizing Seattle, hunting, scalping, In this darkly comic short story collection, Sherman Alexie, a Spokane/Coeur. Editorial Reviews. terrourocopa.tk Review. Native American Sherman Alexie's new novel is a departure in tone from his lyrical and funny earlier work, which.
Arnold loses his grandmother and his sister. In the community of Wellpinit, the reservation, everyone is related, everyone lives a miserable life, and everyone is at risk for untimely death. Poverty not only afflicts physical harm but also mental and psychological trauma on the Native Indians: It sucks to be poor, and it sucks to feel that you somehow deserve to be poor.
No, poverty only teaches you how to be poor Alexie, , p. Alexie is a writer full of social responsibility. He thinks poverty, violence, and sex, though they are sensitive topics, they are inevitable parts of life and powerful shapers of his younger generation.
With his direct depiction, he wants to draw the teen reader into the social realities of his life. From this quotation, we can realize that Alexie himself tastes the bitterness experience since his childhood when he begins to develop mentally and physically. These traumatic experiences, including: domestic violence, drug abuse, racism, poverty, sexuality, and murder make him conscious of the Native Americans regarding social realities, which are mostly impacted on his literary career.
It is the aim that supports the American Indians to pursue a better life in the future. According to US statistics, young Indian male are more likely to commit suicide than female. Plain reservations are among the poor and suicide rate among the young Native Americans are tenfold greater than the US national average Nieves, According to critics and scholars, for what reasons do many young Native Americans decide to quit their lives voluntarily and prematurely?
They also express their view that poverty, alcoholism, hopelessness, loss of identity, racial clash, psychological trauma, antagonistic criticism, and unemployment may be the plausible reasons for suicidal act. Alexie, with his literary poignant point of view, wants to foster the issues of suicidal act in his well-known novel, Reservation Blues and Indian Killer.
In both discourses, suicide occurs mainly for an identity crisis.
Consequently, characters suffer from it: He was not afraid of falling. John stepped off the last skyscraper in Seattle.
John fell. Falling in the dark, John Smith thought, was different from falling in the sunlight. Time enough to look up and find the one bright window in a tower of dark glass across the street…Because he finally and completely understood the voices in his head… John was calm. He was falling Alexie, , pp.
The quotation made above implies us that John committed a hideous and dreadful act for which he had to lose his life forever. He faced a premature death due to the crisis of identity and racial conflict. Alcoholism The portrayal of alcoholism, which has been rampant through the generations cannot be denied and presents a paradox with which the native writers must grapple.
The pathetic city drunks and the pitiful alcoholic parents of the warm water sisters, Junior, Thomas, and Victor ring like wake up calls to the social problems faced by the Indian people. The representation of alcoholism in the text, Reservation Blues, highlights a stereotypical social image of the drunken Indian.
It is not a kind of mirroring, portraying colonial impact, that non-native people want to accept and is a sore subject for the Indians, because it is very familiar for most of us. It is a dilemma for not European Scientific Journal April edition vol. The buffer in Reservation Blues is to sugarcoat the picture with side-tracks and comic scenes to tone down the real social issues.
Despite the verisimilitude of Alexian portrayal of alcoholism and its impact upon the lives of the Native Americans, Alexie does not aim to put the social problems of economic instability, poverty, or cultural oppression into perspective Coyhis, pp.
Victor, incapable of coping with rejection, turns to the bottle for solace like a tragic failed artist. Sherman Alexie deals with the problem of alcohol in his work, as it is something inherent to the American Indians. Maybe, the reason is that alcoholism was a big problem in his family. In this way, Alexie wants to show harmful aspects of alcoholism through portraying a number of characters.
At the same time, the poet-cum-novelist tries to make the Native Americans conscious of its effects. Alcoholism and issues connected with it have long represented the problem and it continues into the present. Racial Conflict Native Americans, as well as the members of other minorities do not avoid racism. It can begin by a subtle or not-so-subtle reference to skin colour and end by grievous bodily harm or another crime motivated by race.
Sherman Alexie frequently writes about racism-related experiences by Native Americans. And, what is important, he writes about racism which he experienced from the very beginning of his life. Then, the white kids began to attend to the school.
They surrounded Alexie. Those kids were not just white. They were translucent. Alexie could see the blue veins running through their skin like rivers.
Although the mascot European Scientific Journal April edition vol. However, Alexie does not write about racial tensions only from the perspective of an Indian victim of racism. Indian Killer is about a young Native American, who was named John by his white adoptive parents.
Later in the novel, John begins to hate all the white men. But John could not convince himself that the richest man in the world deserve to die. It was too easy.
If he killed the richest white man in the world, then the second-richest white man would take his place. It is obvious from the above quotation that John does not hate only white people, he hates all white society.
He is angry at them for what they have done to the world. He blames white men for his own bad situation, as well as for the miserable life of the other Indians. They were pale and beautiful. John knew these white boys. Not these two in particular, but white boys in general. He had been in high school with boys like these. He hates them for who they are. John thinks that white people have better lives because of their skin colour and he resents their arrogant and haughty behaviour.
As regards to the real situation of Native Indians, whites and racism is a case which happened in Albuquerque, New Mexico in After it, they covered his mouth by a towel and burned the sign of swastika on his arms. It was for the first time. However, Alexie sheds a new light of a grim picture of racial conflict between the Native Americans and the whites through portraying the character of John Schmidt, Social realism from Bangladesh perspectives, we can mention that many Bengali writers have focused on racial conflicts, poverty, drug European Scientific Journal April edition vol.
Alexian philosophy is equally true in a third world country like Bangladesh. Many younger generations, poorer sections of communities and down trodden people are mostly victim of drug addiction, poverty, unemployment problem, suicidal act, and so forth here in Bangladesh. Subaltern and inferior beings are deprived of basic human needs; they suffer from malnutrition, various kinds of diseases, gender discrimination, racial conflicts, poverty, drug addiction, and so on.
Dalit writings mean- pain, sorrow, resistance, protest, classism, oppressed, suppressed, untouchable found in the literature of different countries. The pioneers of this writing are Phillis Wheatney and Olaudah Equiano, who began their work in late 18th century.
It has reached early high points with slave narratives of the 19th century. African American Literature created advancing wave-front in the United States of America during the twentieth century as a voice of protest against racial discrimination. Similarly, Dalit literature also documents the socio-cultural and political factors of the exploited mass in India Mandavkar, , p.
Dalit Literature, which is about the oppressed according to the Indian caste system. People, who are called Dalits have a history of being lived in subjugation under the high-classes of Indian society.
So, they have been a marginalized, downtrodden and subaltern group from centuries. But, because of the efforts of many social reformers like —Mahatma Jyotiba Phule, Dr. Ambedkar and Mahatma Gandhi, this community is also rising and progressing day-by-day. Still there are many problems related to their existence in the present scenario Mandavkar, , p. However, the social picture of his age, what Alexie has mirrored in his literary works, we can see the same social image in Dalit literature as well.
Thus we can determine a literary affinity between Dalit Literature and Alexian literary works. The Significance of the Study This research-work signifies a faithful image of the social reality of the postmodern Native Americans through Alexian writings.
It represents the inner philosophical outlooks of Alexi towards the facets of social realism of his age. To various degrees, these white acts of collection resemble the anthropological appropriation of tribal objects that has been the subject of intense debate between tribal leaders and administrators [End Page 30] of mainstream cultural institutions in recent years. While that debate centers on material artifacts, on art works, ceremonial items, and human remains, Alexie focuses on the collection of more abstract cultural property taken, sometimes forcibly, off the reservation.
In Indian Killer , collections are part of the mechanism of racial and ethnic Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.
Children missing arms and legs. Mentally retarded. That kind of kid. These children need special care, special attention. Lots of love. Not very many people can handle it. There are other options, said the agent. We have other difficult-to-place children as well. Most are black. We also have an Indian baby. The mother is six months pregnant now.
Yes, said the agent. The mother is very young, barely into her teens. The best place for this baby is with a white family. This child will be saved a lot of pain by growing up in a white family. Olivia and Daniel agreed to consider adopting the Indian baby. They went home that night, ate a simple dinner, and watched television. A sad movie-of-the-week about an incurable disease. Daniel kept clearing his throat during the movie. Olivia cried. When it was over, Daniel switched off the television.
They undressed for bed, brushed their teeth, and lay down together. They made love then, both secretly hoping this one would take. They wanted to believe that everything was possible.
An egg would drop, be fertilized, and begin to grow. As he moved inside his wife, Daniel closed his eyes and concentrated on an image of a son. That son would be exactly half of him. He saw a son with his chin and hair. He saw a baseball glove, bicycle, tree house, barking dog.
Olivia wrapped her arms around her husband, pressed her face to his shoulder. She could feel him inside her, but it was a vague, amorphous feeling. There was nothing specific about it. During the course of their married life, the sex had mostly felt good. Sometimes, it had been uncomfortable, once or twice painful.
But she did not feel anything this time. She opened her eyes and stared at the ceiling.
Olivia knew she was beautiful. She had been a beautiful baby, little girl, teenager, woman. She had never noticed whether it was easy or hard to be that beautiful. It never really occurred to her to wonder about it. All her life, her decisions had been made for her. She was meant to graduate from high school, get into a good college, find a suitable young man, earn a B.
Somewhere between reading a biography of van Gogh and fixing dinner, she was supposed to have a baby.
Except for producing that infant, she had done what was expected of her, had fulfilled the obligations of her social contract. She had graduated with honors, had married a handsome, successful architect, and loved sex in a guarded way. But the baby would not happen. The doctors had no explanations. But it did not work. Listen, the doctor had said. There are some people who just cannot have babies together. She wanted to ask him what he was thinking about, but did not want to interrupt their lovemaking.
She lifted herself to her husband, listening to the patterns of his breathing until it was over. He lifted himself off her and rolled to his side of the bed. She reached out and took his hand.
He was crying. She held him until they fell asleep. When they woke in the morning, both had decided to adopt the Indian baby. Olivia was determined to be a good mother.
Two white parents, a brown baby.
There was no other way to explain it. But she did not fool herself into thinking that her baby would somehow become white just because she and Daniel were white. After John arrived, she spent hours in the library. With John sleeping beside her, she would do research on Native American history and culture.
She read books about the Sioux, and Navajo, and Winnebago. Crazy Horse, Geronimo, and Sitting Bull rode horses through her imagination. Daniel thought it was an obsessive thing to do, but he did not say anything. He had named the baby John after his grandfather and thought it ironic. His grandfather had been born in Germany and never really learned much English, even after years in the United States. Honey, Daniel whispered to his wife when John woke up crying. Three in the morning, the moon full and bright white.
Olivia rose from bed, walked into the nursery, and picked up John. She carried him to the window. She had learned a few words in many Indian languages. From books, Western movies, documentaries. Once she saw an Indian woman at the supermarket and asked her a few questions that were answered with bemused tolerance.
Daniel listened for a few minutes before he rolled over and fell asleep. Because the baby John was Indian, Olivia and Daniel Smith wanted him to be baptized by an Indian, and they searched for days and weeks for the only Indian Jesuit in the Pacific Northwest.
Father Duncan, a Spokane Indian Jesuit, was a strange man. A huge man, an artist. He painted contemporary landscapes, portraits, and murals that were highlighted with traditional Spokane Indian images.
His work was displayed in almost every Jesuit community in the country. He was a great teacher, a revered theologian, but an eccentric. He ate bread and soup at every meal. Whole grains and vegetable broth, sourdough and chicken stock. He talked to himself, laughed at inappropriate moments, sometimes read books backward, starting with the last page and working toward the beginning.
The Jesuit held the baby John in his arms, sang traditional Spokane songs and Catholic hymns, and rocked him to sleep. As John grew older, Father Duncan would tell him secrets and make him promise never to reveal them.
John kept his promises. John found himself surrounded by vivid stained glass reproductions of Jesuits being martyred by Indians. Bright white Jesuits with bright white suns at their necks. A Jesuit, tied to a post, burning alive as Indians dance around him. Another pierced with dozens of arrows. A third, with his cassock torn from his body, crawling away from an especially evil-looking Indian.
The fourth being drowned in a blue river. The fifth, sixth, and seventh being scalped. An eighth and ninth praying together as a small church burns behind them. And more and more. John stared up at so much red glass. John did not understand. He was not sure if Father Duncan thought the artwork was beautiful, or if the murder of the Jesuits was beautiful.
Or both. We Jesuits love to tell stories. They wanted to kick the white people out of America. Since the priests were the leaders, they were the first to be killed. John did not have the vocabulary to express what he was feeling.
But he understood there was something odd about the contrast between the slaughtered Jesuits and Father Duncan, and between the Indian Jesuit and the murderers. John was confused. He stared up at the martyred Jesuits. Then he noticed the large crucifix hanging over the altar.
A mortally wounded Jesus, blood pouring from his hands and feet, from the wound in his side. John saw the altar candles burning and followed the white smoke as it rose toward the ceiling of the chapel.
John seemed to accept that answer. At six, he already knew that a wooden Jesus could weep. Once every few years, a wooden Jesus wept and thousands of people made the pilgrimage to the place where the miracle happened. If miracles happened with such regularity when did they cease to be miracles?
And simply become ordinary events, pedestrian proof of God? John knew that holy people sometimes bled from their hands and feet, just as Jesus had bled from his hands and feet when nailed to the cross.
Such violence, such faith. Father Duncan did not reply. He knew that Jesus was killed because he was dangerous, because he wanted to change the world in a good way. Duncan knew those Jesuits thought they were changing the Indians in a good way.
Duncan was afraid to answer the question. As a Jesuit, he knew those priests were martyred just like Jesus. As a Spokane Indian, he knew those Jesuits deserved to die for their crimes against Indians.
John, Duncan said after a long silence. You see these windows? You see all of this? John stared at Duncan, wondering if the Jesuit had a stained glass heart. The man and child stared up at the glass. Then, with no warning or explanation, Duncan was gone.
After the strange Sunday when he had openly wept during Eucharist and run out of the church before the closing hymn, Duncan was summarily removed from active duty and shipped to a retreat in Arizona. He walked into the desert one week after he arrived at the retreat and was never seen again. As he grew up, John kept reading the newspaper account of the disappearance, though it contained obvious errors.
Anonymous sources insisted that Father Duncan had lost his faith in God. John knew that Duncan had never lost his faith, but had caused others to believe he did. For John, though, Father Duncan did not vanish completely. The Jesuit, exhausted and sunburned, often visited him in dreams. Duncan never spoke. The wind pushing sand from dune to dune, the scorpions and spiders, the relentless yellow sun and deep blue sky, the stand of palm trees on the horizon.