44 pages • 1 hour read
Debby Dahl EdwardsonA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
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My Name is Not Easy is a work of historical fiction that explores the story of marginalized Indigenous people in United States history.
When Alaska became a state in 1959, there were huge swaths of the state that were largely unsettled or had Native settlements that did not include schools. Native Alaskans were forced by the U.S. Government to accept the education of their children at distant boarding schools. The Bureau of Indian Affairs sometimes rant these schools. Because of its connection to funding from the United States government, BIA schools provided a specifically white American education, even though these schools were closer to home and community for Native Americans. However, various authorities forced students to go to boarding schools associated with religious organizations. These schools actively erased students’ culture, language, and identity. In the “Author’s Note” to My Name is Not Easy, Dahl Edwardson highlights the negative impact of these schools on the psyche of the Native American community.
The narrative of My Name is Not Easy features a story taken directly from an actual Alaskan boarding school for Native Americans. The Copper Valley School won a new school bus through a Betty Crocker coupon competition. The novel includes another historical fact in the description of Project Chariot, which riles up the students in Part 4 and brings them together in solidarity behind a shared cause. Project Chariot was a government-funded plan to use atomic blasts to create a harbor in Alaska, which damaged the environment and well-being of the Native American community.
In the 1950s, the U.S. military conducted experiments using iodine-131 in Iñupiaq communities in Alaska. The novel draws from this history when military scientists force Luke and the other Eskimo children to consume iodine-131. These real-life experiments likely caused cancer, but the military never studied the long-term effects on victims of this scientific research nor did the government compensate the individuals.
Dahl Edwardson writes of her autobiographical connection to this novel in the “Author’s Note.” She married a man named George whose brother died in a plane crash and whose other brother was forcibly adopted by a white Texan family without his family’s permission. He was not reunited with his family until adulthood. George was the real-life inspiration for Luke.
This novel also contributes to the larger narrative of the systemic abuse of minority communities. In recent years, Canada has reckoned with its versions of these Native American boarding schools, where many children died without official note. Hidden graves at these schools highlight the rife white supremacy and racism practiced in violent acts in these institutions.
The Iñupiaq tribe has been in Alaska for approximately 4,000 years. Their name, Iñupiaq, translates to “real people” in English. The Iñupiaq embrace cooperation and compassion as major values within their culture. They had to work together to survive the harsh climate and environment of their lands. For the Iñupiaq, compassion includes respect for nature, one another, and family.
A major tenet of Iñupiaq dietary culture is the separation between land and sea animals. This tenet is emphasized when Luke and Bunna arrive at Sacred Heart and do not know if the meat and fish are separated according to their tradition; thus, they don’t know if they can eat the food the school serves.
Another important value in Iñupiaq culture is hunting. In the Epilogue, Uncle Joe teaches Luke how to hunt, a symbolic representation of Luke coming into his manhood and into his role as a leader of his tribe.
For decades, and as reflected in the language of this novel, outsiders grouped the Iñupiaq people under the umbrella term “Eskimo.” The Iñupiaq tribe is an offshoot of the larger group of Inuit peoples. The Inuit tribes find “Eskimo” a derogatory term because it does not truly capture their culture and is a term imposed on them by a larger white society that doesn’t understand their history.
The term’s linguistic history is not entirely clear. Some sources indicate that it means, “meat eater” while others trace it from the Latin term for “excommunicated.” Recently, linguists at the Alaska Native Language Center at the University of Alaska, Fairbanks, have suggested the term comes from the French “Esquimaux” which means “one who nets snowshoes.” However, their recent addition to the debate of the term does not erase a long history of racism and colonialism associated with the term.
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