Survivance physical and the spiritual to move beyond the

Survivance and healing loom
so large in the critique of the contemporary Native American literature and
seem equally applicable to the condition of marginal natives where the
oppression comes from the federal government. Almost Browne of Hotline Healers institutes the
reservation custom of a debwe appearing in masks as theorists, critics and
animals. Tune Browne says starting such a festival at “Tune was certain that
academics could do much better if learned how to masturbate more often with an
animal rather with models and paradigms in mind” (Vizenor 58 HH). This
celebration of debwe helps keep natives aware of their existence in the urban
world. Overall, the recalibrating relationship with animals and the liberating
freedom to thing is seen as healing, and the debwe festival is a healing ceremony
of Survivance. The original festival on the reservation celebrates monks at the
headwaters Mississippi learning to masturbate with animals. The trickster and
healer roles overlap so readily freeing people from their marginal chains and
fill with life force. For tricksters, that life force requires outlet in
activity, find their actions often resulting in sex, conception, and beginning
of sacrifice of an animal is “lust and sustenance without consecration…our
eternal memories at night…our silence and devotion is our everlasting
nourishment” (Vizenor 163 HH). Vizenor’s Survivance, humour and healing become
important to Almost Bowne and other characters and recognized equivalences
between natives and dominant American society. He maintains the connections of
animals and humans throughout his trickster texts and notes “trickster is an
erotic trace with no presence or salvation. Naanabozho is our carnal creation
in tricky stories that never end in silence (Vizenor 162 HH). Native American
people are the shadows on the margins and the boundaries as Vizenor balances
the physical and the spiritual to move beyond the barriers of cultural