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The legend of the Native American ‘skin walker’ – an evil witch or wizard that can transform into an animal at will – has its basis in fact. There is no such thing as one “Native American” anything.
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“ The Native American community.” Oh man that loaded “the.” One of the largest fights in the world of representations is to recognize Native people s and communitie s and culture s are diverse, complex, and vastly different from one another. However, others were stigmatised for their beliefs, often on the basis that they were possessed by malevolent spirits. In the Native American community, some witches and wizards were accepted and even lauded within their tribes, gaining reputations for healing as medicine men, or outstanding hunters. The overall ratio of wizards to non-wizards seemed consistent across populations, as did the attitudes of No-Majs, wherever they were born. Certain families were clearly ‘magical’, and magic also appeared unexpectedly in families where hitherto there had been no known witch or wizard. They were already aware of the many similarities between their communities. The Native American magical community and those of Europe and Africa had known about each other long before the immigration of European No-Majs in the seventeenth century. Also, “America” didn’t exist during this timeframe. I’m just fascinated to see how Rowling will address the brutality and complexity of colonization in the next stage). So first off, we’re centering Europeans, calling brutal colonizers benign “explorers” (yes, it’s written for children, but I don’t think anyone would argue the HP canon is absent of intense violence. Various modes of magical travel – brooms and Apparition among them – not to mention visions and premonitions, meant that even far-flung wizarding communities were in contact with each other from the Middle Ages onwards. Though European explorers called it ‘the New World’ when they first reached the continent, wizards had known about America long before Muggles (Note: while every nationality has its own term for ‘Muggle,’ the American community uses the slang term No-Maj, short for ‘No Magic’).
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Part 1 of MinNA, The 14th to 17th century, starts with this: I really could write a dissertation about this, but I have a million papers to grade and work to do, so a quick rundown: This has the perfect storm of all of those categories. Because, like with everything I critique, it’s not just the mascot/image/text/movie/fashion itself, it’s the response, how it’s used, and the impact. I’ll talk about that after I walk you through the text. There are a number of things that stand out and deeply concern me, but the response to my critiques on my twitter timeline is even worse. It’s really short, I don’t know what I was expecting, but definitely go over and read it in full. So this morning at 9am, part one of this mess was released. Even before that, back in June, I wrote about my concerns with the bringing of the “magic universe” to the States. Yesterday I wrote about the trailer for JK Rowling’s new multi-part background pieces on Pottermore, entitled “Magic in North America.” You should read the post here if you need context.