Tracks
by Louise Erdrich

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Tradition, Assimilation, and Religion Theme Analysis

Themes and Colors
Tradition, Assimilation, and Religion Theme Icon
Gender Roles Theme Icon
Self-Destruction vs. Outside Influences Theme Icon
Birth, Death, and Survival Theme Icon
The Importance of Nature in Indigenous Life Theme Icon
LitCharts assigns a color and icon to each theme in Tracks, which you can use to track the themes throughout the work.
Tradition, Assimilation, and Religion Theme Icon
Tradition, Assimilation, and Religion Theme Icon

Throughout Tracks, the four Anishinabe families (Kashpaw, Pillager, Nanapush, and Puyat) struggle to find a balance of the old ways of their people and the aggressively encroaching influence of white civilization. While all of the characters show some balance of these two ways of life, the native ways are clearly far more endangered as white culture invades and takes over. The book asks whether it is possible for these characters to survive and participate in broader (that is, white American) society while still maintaining the traditions that have been passed down through their culture. Perhaps the most salient expression of this conflict is in the depiction of religion and spirituality, as tensions between traditional Anishinabe beliefs and Christianity abound throughout Tracks. Christianity threatens to eliminate the traditional beliefs, but misunderstandings of the most important aspects of both systems of belief and misplaced priorities cause the greatest amount of trouble in the book.

Fleur Pillager is the best example of a character who remains closely tied to her Anishinabe roots and spirituality. Despite having lost all of her family to consumption, Fleur continues to live far from the rest of the people on the reservation, providing for herself by hunting and foraging. The tribe believes she has a close relationship with Misshepeshu, the lake spirit. Fleur does venture off the reservation for a short time, moving to nearby Argus, North Dakota, but when she beats the other (white and male) workers regularly at poker, they retaliate by raping and beating her, driving her back to the reservation. Fleur’s attempts to participate in the white civilization of Argus are clearly punished, though it is important to note that, specifically, Fleur’s ability to win the same amount so consistently might have been the result of her using some kind of magic or ritual to help her. If we view her punishment as specifically tied to her use of these old ways, then the question stands whether it might have been possible for Fleur to thrive in Argus if she committed more fully to the ways of the white people around her—but that would also mean giving up a crucial part of herself. When Fleur’s land is sold to the lumber company, she ends her battle with them on her own terms, magically felling the trees of her land herself as a threat to the white men, rather than allowing them to use their violent tools to do the same. Even landless, Fleur’s native power and strength is seen as both valuable and impressive until the very end. Had Fleur’s way of life not been threatened by the government, she might have continued peacefully according to the Anishinabe way of life, but because the threat is imminent and she is inflexible in her beliefs, she suffers the direst consequences of white culture’s influence.

Most of the characters show a more even balance between assimilating to the culture of the Westerners and maintaining old traditions. Nanapush, a tribal elder, considers Fleur his daughter after he rescues her from the threat of a severe winter and consumption. It is Nanapush who teaches Eli to hunt so that he might attract Fleur. But Nanapush also accepts the friendship of Father Damien, the young white priest who seeks to help the tribe members understand government documents. Nanapush begins to attend Catholic mass with Margaret to stay in her good favor, and he agrees to live on her land when his own land goes into foreclosure. Eventually, Nanapush deigns to use his writing and reading skills to involve himself in government so he can regain custody of Lulu, Fleur’s daughter. He is willing to make a concession and work with the white bureaucracy so that he might restore his family and uphold his tribe’s traditions.  

Pauline Puyat, a young woman of mixed heritage, is an example of the detrimental effects of leaving behind all traditional values in favor of the life and religion of white culture. After being rejected by Fleur and Eli, Pauline lives with the Morrissey family, having a child with Napoleon Morrissey that she bequeaths to Bernadette Morrissey. She then joins a convent in an effort to reject her own sin, attempting to convert the other families on the reservation. By the end of the book, Pauline believes that Jesus has appeared to her to tell her that she is not native at all, but white. She rejects what she now sees as the shameful Anishinabe half of her heritage, and follows the orders she is given by the convent to teach in a Catholic school, an assignment she does not enjoy, but accepts as her way of offering her suffering to God. Pauline’s rejection of her indigenous roots is so extreme that it seems to drive her crazy. This suggests that losing one’s connection to tradition and embracing a culture that actively oppresses one’s own can cause a psychological break severe enough to disconnect a person from reality entirely.

Fleur’s connection to Manitou, or the life force of all things, is portrayed as the strongest supernatural force in the book in the sections narrated by Nanapush. When Fleur and Nanapush suffer the loss of their families to consumption, they believe themselves to have gone “half windigo” or half monster/cannibal, rather than identifying their state of being as depression or grief. After Fleur is beaten and raped by the men from the butcher shop, a tornado descends on the town of Argus, injuring only the three men who attacked her, a storm the townspeople believe Fleur has caused. When people threaten her or her livelihood, they tend to suffer a grim fate soon after, the cause believed to be Fleur’s shamanistic connection to Misshepeshu, the lake monster. And when Napoleon dies, the townspeople assume it is because he stepped in the shadow of the bewitched umbrella Fleur has placed to protect her land. All of these events are seen as negative happenings, punishments imposed by the traditional beliefs that the tribe members and townspeople have turned against. In reality, many of these events were caused deliberately by Pauline, though she fails to take ownership of them. The town’s fear of Fleur and rejection of her ways is an example of the way they reject the native traditions, and wrongly project a malevolence on Fleur as the clearest practitioner of Anishinabe ways.

Pauline, on the other hand, regularly acts without ethics, mistakenly believing that her actions are sanctioned because of her chosen status with the Catholic God. She condemns others’ sexuality, but gives birth to a child out of wedlock herself, which she attempts to abort despite it being a mortal sin. She has abandoned the Anishinabe ways, joining a Catholic convent where she becomes addicted to inflicting harm on herself as an offering to Christ, focusing on her own suffering rather than performing good deeds. The Mother Superior at the convent recognizes these actions as selfish rather than pious and forbids Pauline from continuing them, eventually sending her away to teach at a Catholic school. Thus her commitment to her faith ultimately moves her away from her roots, rather than allowing her to thrive in her homeland.

In contrast, Father Damien is an example of a character who practices Catholicism in a more charitable way. He attempts to help the Native Americans and doesn’t sneer at or judge them for practicing a balance of the old ways and the new, while not believing that the bad things that happen are purely the result of Fleur’s rejection of Catholicism. The ways in which Margaret and Nanapush pray to both Christian and Manitou gods also shows a clearer understanding of the benefits both faiths might provide without believing either to be wholly good or evil.

Overall, while the ideal situation would allow the Anishinabe people to maintain their way of life without the influence of an invasive, oppressive white culture and government, Erdrich suggests that the practical solution requires finding a balance between white culture and native tradition to ensure survival. In the face of cultural genocide, there is no “right” decision of how to endure such threats, but each character attempts to sustain themselves with actions based on their individual hierarchy of values, some more successfully than others.

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Tradition, Assimilation, and Religion Quotes in Tracks

Below you will find the important quotes in Tracks related to the theme of Tradition, Assimilation, and Religion.

Chapter 2 Quotes

But he scorned me when I would not bead, when I refused to prick my fingers with quills, or hid rather than rub brains on the stiff skins of animals. “I was made for better,” I told him. “Send me down to your sister.”

Related Characters: Pauline Puyat (speaker), Regina Puyat
Page Number and Citation: 14
Explanation and Analysis:
Pauline explains here how her father tried to encourage her to participate in Native customs, but she refused. Her father’s commitment to Native life was one of the reasons she wanted to move away from him to live with her aunt in Argus. This quote shows how, from the beginning, Pauline thought that Native ways were inferior to the habits of white civilization, a belief that intensifies over the course of the novel until Pauline completely denies her Native heritage. While Pauline’s father wants her to bead, she believes that the lace the nuns make in the convent is superior, Dolorem et quae. Exercitationem non aut. Eveniet dolo

Chapter 3 Quotes

Land is the only thing that lasts life to life. Money burns like tinder, flows off like water. And as for government promises, the wind is steadier.

Related Characters: Nanapush (speaker)
Page Number and Citation: 33
Explanation and Analysis:
Nanapush talks about the importance of the reservation land as the government and lumber companies threaten to clear-cut it and tax it so steeply that the Native Americans will not be able to afford to keep it. Nanapush knows that the land is of the utmost importance not only because it provides a disenfranchised people a place to exist peacefully, but because of its history. He knows that, when looked after and respected, the land can provide all you need. The things being offered in exchange for the land here do not constitute a fair deal. Money will run out Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam volu

Talk is an old man’s last vice. I opened my mouth and wore out the boy’s ears, but that is not my fault. I shouldn’t have been caused to live so long, shown so much death, had to squeeze so many stories in the corners of my brain. They’re all attached, and once I start there is no end to telling because they’re hooked from one side to the other, mouth to tail.

Related Characters: Nanapush (speaker)
Page Number and Citation: 46
Explanation and Analysis:
Here, Nanapush is telling Eli about the way he pleased three different wives to teach Eli how he might seduce Fleur, but all of his stories are interconnected so he goes off on tangents, telling Eli all sorts of stories rather than limiting himself to the information Eli has asked for. Nanapush, as the tribe elder, has lived the longest, and sees it as his duty to pass stories on to the next generation. The metaphor of the stories being connected, “mouth to tail,” suggests the “living” nature of the stories, possibly changing and growing as they move from telling Dolorem et q

It didn’t occur to me till later to wonder if it didn’t go both ways, though, if Fleur had wound her private hairs around the buttons of Eli’s shirt, if she had stirred smoky powders or crushed snakeroot into his tea. Perhaps she had bitten his nails in her sleep, swallowed the ends, snipped threads from his clothing and made a doll to wear between her legs.

Related Characters: Nanapush (speaker), Fleur Pillager, Eli Kashpaw
Page Number and Citation: 49
Explanation and Analysis:
When Eli doesn’t return, Nanapush at first assumes that he has successfully seduced the woman he desires, but Nanapush realizes that Fleur has just enough reason to seduce Eli. It’s easier to live in the wilderness with help than without, and if Fleur finds a husband, she can continue the Pillager family line. These are traits that Nanapush originally identified as masculine, but which he realizes are, in fact, not gendered. While Eli used romance and his hunting skills to prove himself a worthy partner, Nanapush imagines Fleur using ancient medicines and spells to control Eli and keep him devoted Dolorem

I am a man so I don’t know exactly what happened when the bear came into the birth house, but they talk among themselves, the women, and sometimes they forget I’m listening. So I know that when Fleur saw the bear in the house she was filled with such fear and power that she raised herself on the mound of blankets and gave birth. Then Pauline took down the gun and shot point-blank, filling the bear’s heart. She says so anyway. But she says that the lead only gave the bear strength, and I’ll support that. For I heard the gun go off and then saw the creature whirl and roar from the house. It barreled past me, crashed through the brush into the woods, and was not seen after. It left no trail either, so it could have been a spirit bear. I don’t know.

Related Characters: Nanapush (speaker), Fleur Pillager, Pauline Puyat
Related Symbols: Bears, Tracks/Trails
Page Number and Citation: 60
Explanation and Analysis:
Nanapush relays this information despite not having been there himself. He knows only the stories that get spoken about between women, suggesting a level of skepticism about how the story may have been stretched or altered. The bear that appears to Fleur is a symbol of her clan. It reminds Fleur of the necessity of continuing her family line while also showing that, when faced with trouble, Fleur can show great bravery. The fact that the bear is drunk perhaps symbolizes the ways in which outside influences are threatening the tribe, while also showing that the bear does not resist Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Expli

Chapter 4 Quotes

In the morning, before they washed in Matchimanito, they smelled like animals, wild and heady, and sometimes in the dusk their fingers left tracks like snails, glistening and wet. They made my head hurt. A heaviness spread between my legs and ached. The tips of my breasts chafed and wore themselves to points and a yawning eagerness gripped me.

Related Characters: Pauline Puyat (speaker), Fleur Pillager, Eli Kashpaw
Related Symbols: Matchimanito, Tracks/Trails
Page Number and Citation: 72
Explanation and Analysis:
Pauline visits Matchimanito regularly perhaps because she is so interested in the strong bond between Fleur and Eli. There is obvious sexual tension between them, and Pauline is fascinated by two beings who are so closely connected to their bodies, while she is completely detached from her bodily needs because of the intense shame she has internalized as a result of her exposure to Catholicism. She describes her physical reaction to this attraction as though it is foreign and unexplainable, rather than openly acknowledging her desire. All the comparisons Pauline makes are to animal nature, something that she turns away Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad d

The Virgin stared down. Her brow was clear, Her cheeks bone-pale, Her lips urgently forming a secret syllable, all of a sudden trembled. That’s when I saw the first tear. There were more. Although Her expression never changed, She wept a hail of rain from Her wide brown eyes. Her tears froze to hard drops, stuck invisibly in the corners of Her mouth, formed a transparent glaze along her column throat, rolled down the stiff folds of Her gown and struck the poised snake.

Related Characters: Pauline Puyat (speaker), Sophie Morrissey Lazarre
Page Number and Citation: 94
Explanation and Analysis:
While holding the spellbound Sophie at Matchimanito, the two stare at the statue of the Virgin Mary Clarence has stolen from the Catholic Church in the hopes of breaking Sophie’s trance. Pauline has a vision of the Virgin Mary crying, which she believes is meant for Sophie. Pauline interprets this as a sign of the desire that both Pauline and Sophie feel, though the Virgin’s desire is in relation to God, not man. The snake referred to is the snake of temptation woven through the statue’s feet, and the tears, having hardened, hit the snake like a punishment. While Pauline Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea s

Chapter 5 Quotes

I didn’t understand until Lazarre slouched and Clarence stood before Margaret, that this had to do with everything. The land purchase. Politics. Eli and Sophie. It was like seeing an ugly design of bruises come clear for a moment and reconstructing the evil blows that made them. Clarence would take revenge for Eli’s treatment of his sister by treating Eli’s mother in similar fashion.

Related Characters: Nanapush (speaker), Margaret Kashpaw, Boy Lazarre, Clarence Morrissey
Page Number and Citation: 113
Explanation and Analysis:
At this point in the story, Margaret and Nanapush are being held captive by Boy Lazarre and Clarence Morrissey. While Nanapush had originally assumed the men only sought revenge against Eli for seducing Clarence’s little sister, Sophie, it doesn’t take long to realize that the situation is far more complex than that, as it encompasses all the differing opinions between these two factions of the tribe. The Morrisseys and Lazarres are more closely integrated with white civilization and want the money for the land, whereas the Pillagers, Kashpaws and Nanapush want to keep their land. Eli’s seduction of Sophie is Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at.

“I’ll take my twenty-two,” he said. I told him that was too much of a store-bought revenge to satisfy an oldtime Anishinabe warrior, a man, which he would become when this business was finished. We’d find a method.

Related Characters: Nanapush (speaker), Nector Kashpaw
Page Number and Citation: 116
Explanation and Analysis:
When Margaret and Nanapush return home from the attack by Clarence and Boy, Nector wants to seek immediate revenge for his mother, but Nanapush stops him. Nanapush wants to take his time thinking about a more traditional way to get back at the men, believing that they will benefit from staying true to their roots rather than taking the white man’s easy way out. Maintaining this commitment to their heritage will also, Nanapush believes, draw Nector closer to the Anishinabe ways, which he can sense the boy drifting away from. Instead, Nanapush wants to demonstrate the cunning, patience and respect Dolorem et quae. Exercitationem non aut.

Chapter 6 Quotes

After that we made a plan together to hide the fact of my condition. We were both clever with materials and scissors, and between us we devised a concealing dress that would allow me to accompany Bernadette until I became too advanced. Once that happened, I would not venture off the farm. She would deliver me, having knowledge in her hands of birth as well as death.

Related Characters: Pauline Puyat (speaker), Bernadette Morrissey
Page Number and Citation: 132
Explanation and Analysis:
Bernadette convinces Pauline not to terminate her pregnancy, promising to keep it a secret and to take care of the child after it is born. Pauline, despite having willingly had sex with Napoleon and being very Catholic, does not want the child, demonstrating a clear contradiction between her faith and the actions she takes. Bernadette does not draw as much attention to her faith, but her actions and her beliefs coincide more fully. The circular nature of life is also emphasized in the fact that Bernadette, a woman who specializes in assisting the dying, also knows how to assist in Dolorem

“Accept this,” I asked Him when night after night the cold gripped me in tight claws and I shook so hard I could not sleep. “And this,” every time I sat to eat and halved my bread. When my stomach pinched, “This also, my Lord.” When the blood rushed back into my frozen hands after taking the sheets off the line, “This too. This. And this.”

Related Characters: Pauline Puyat (speaker)
Page Number and Citation: 136
Explanation and Analysis:
Pauline offers physical suffering to God as a demonstration of her faith, but sometimes she goes too far, and the Mother Superior asks her to cease her unusual acts of self-harm. While Pauline dreams up new ways of humbling herself to the Lord, she also contradicts these efforts regularly. She halves her bread at the convent, but asks Fleur to feed her at the Pillager cabin. She accepts an extra blanket from Mother Superior, but believes that Mother Superior is still warmer than her at night. Pauline takes actions that suggest humility, but, in fact she is incredibly proud, even Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt d

As a young man, he had guided a buffalo expedition for whites. He said the animals understood what was happening, how they were dwindling. He said that when the smoke cleared and hulks lay scattered everywhere, a day’s worth of shooting for only the tongues and the hides, the beasts that survived grew strange and unusual. They lost their minds. They bucked, screamed and stamped, tossed the carcasses and grazed on flesh. They tried their best to cripple one another, to fall or die. They tried suicide. They tried to do away with their young. They knew they were going, saw their end.

Related Characters: Pauline Puyat (speaker), Nanapush
Page Number and Citation: 139
Explanation and Analysis:
Pauline tells this story of Nanapush guiding a hunting expedition and relates the dwindling buffalo population to the diminishing population of the tribe on the reservation. The fear and stress pushes the remaining members of such a group to act irrationally, trying to ensure their own personal survival rather than thinking about the strength of the group. The way she talks about the buffalo grazing on flesh is connected to the danger of turning “windigo” or cannibalistic, both a literal threat in times of extreme hunger, and a spiritual one. Having the end in sight pushes creatures to behavioral extremes. Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam c

Then Fleur washed me, but I warned myself not to experience any pleasure. I sat down in the water, felts its heat as a sharp danger, but then I forgot. The child soaped my back with a slick plant, and scrubbed the agonizing itch of rough twine and harsh woolens. I gave her my hand. She washed each finger, then each toe. Fleur pared the overgrown nails with a knife. The girl rinsed away the sting of nettles, aggravation of hooked burrs. She dislodged the invisible strands of screwgrass that had woven into my skin. Fleur poured a pitcher of warm water over me and then began to shampoo my head and hair. It was so terrible, so pleasant, that I abandoned my Lord and all His rules and special requirements.

Related Characters: Pauline Puyat (speaker), Lulu Nanapush, Fleur Pillager
Page Number and Citation: 154
Explanation and Analysis:
After Nanapush refuses to allow Pauline to enter the cabin because she smells so bad, Pauline allows Fleur to bathe her and wash her clothes. Pauline has vowed not to wash herself, but she permits another person to wash her, ultimately just making more work for the other person than if she would just performing this task herself. She vows not to feel the pleasure of these sensations, but it’s not as though the pleasure of touch is a voluntary feeling, and eventually Pauline allows herself to enjoy the feeling of Fleur shampooing her scalp, even though it’s against her Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi

Chapter 7 Quotes

Power dies, power goes under and gutters out, ungraspable. It is momentary, quick of flight and liable to deceive. As soon as you rely on the possession it is gone. Forget that it ever existed, and it returns. I never made the mistake of thinking that I owned my strength, that was my secret. And so I never was alone in my failures. I was never to blame entirely when all was lost, when my desperate cures had no effect on the suffering of those I loved. For who can blame a man waiting, the doors open, the windows open, food offered, arms stretched wide? Who can blame him if the visitor does not arrive?

Related Characters: Nanapush (speaker)
Page Number and Citation: 177
Explanation and Analysis:
Nanapush senses that Fleur is too hard on herself for not being able to save her dead child and struggling to protect the land that has meant so much to her family. Nanapush tries to share advice with her about how he has persevered, but she is uninterested in hearing it. For Fleur, strength is all or nothing. Nanapush tried as hard as he could, but he recognizes that some things are out of his control. Fleur wants to believe that she can turn all bad luck around, and that she can hold Lulu close enough to her to prevent Dolorem et quae. Exercitation

I mixed and crushed the ingredients. The paste must be rubbed on the hands a certain way, then up to the elbows, with exact words said. When I first dreamed the method of doing this, I got rude laughter. I got jokes about little boys playing with fire. But the person who visited my dream told me what plants to spread so that I could plunge my arms into a boiling stew kettle, pull meat from the bottom, or reach into the body itself and remove, as I did so long ago with Moses, the name that burned, the sickness.

Related Characters: Nanapush (speaker), Moses Pillager
Page Number and Citation: 188
Explanation and Analysis:
Nanapush believes that Fleur needs to loosen her control over Lulu or the child will be suffocated, and so he visits Moses Pillager to help enact the solution which Nanapush has dreamed. Nanapush will perform a miracle of sorts to earn Fleur’s trust, by applying a natural substance to his hands and arms that will protect them from boiling water. Nanapush compares this ritual to the same way he was able to pluck the names of the grieved from the grieving to relieve them of their depression, without being touched by death himself. Nanapush’s cure proves especially effective when Pauline Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut ven

Chapter 8 Quotes

What I told them to do, then, they accomplished. My fingers closed like hasps of iron, locked on the strong rosary chain, wrenched and twisted the beads close about his neck until his face darkened and he lunged away. I hung on while he bucked and gagged and finally fell, his long tongue dragging down my thighs. I kicked and kicked away the husk, drove it before me with the blows of my feet. A light began to open in the sky and the thing grew a human shape, one that I recognized in gradual stages. Eventually, it took on the physical form of Napoleon Morrissey.

Related Characters: Pauline Puyat (speaker), Napoleon Morrissey
Page Number and Citation: 202
Explanation and Analysis:
Pauline’s boat has washed ashore and she believes she has sighted the devil. She speaks about her hands as though they are separate from her, not body parts but instruments under her control. She uses a symbol of her faith to perform this act of strangling the devil, believing her actions justified. The conflation of the devil and the lake monster shows how Pauline is still tied to her Native beliefs, even if she has denied them in favor of Catholicism. Her further conflation of the devil with Napoleon Morrissey shows the extreme way in which she views the carnal Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit.

For Christ’s purpose is not for us to fathom. His love is a hook sunk deep into our flesh, a question mark that pulls with every breath. Some can dull themselves to the barb’s presence. I cannot. I answer with the ring of fidelity, with the veil. I will pray while my hair is chopped from my head with a pair of shears. I will pray as I put on my camphor-smelling robes, and thereafter I’ll answer to the name I drew from Superior’s hand.

Related Characters: Pauline Puyat (speaker), Sister Saint Anne
Page Number and Citation: 205
Explanation and Analysis:
Pauline is about to take her vows securing her status as a nun and taking on a new name for herself, leaving her old life behind in favor of her marriage to God. Pauline’s faith remains unexamined, blindly interpreting and trusting what she believes to be God’s will at any given point. She doesn’t try to reason through her actions, seeming to do as she pleases and then, often falsely, claim that whatever happened was God’s will rather than her own. However, Pauline does not seem to realize this. Because she pays constant lip service to God, she believes she Dolorem et quae. Exercitationem non au

Chapter 9 Quotes

She sent you to the government school, it is true, but you must understand there were reasons: there would be no place for you, no safety on this reservation, no hiding from government papers, or from Morrisseys who shaved heads or the Turcot Company, leveler of the whole forest. There was also no predicting what would happen to Fleur herself. So you were sent away, another piece cut from my heart.

Related Characters: Nanapush (speaker), Fleur Pillager, Lulu Nanapush
Page Number and Citation: 219
Explanation and Analysis:
Nanapush explains to Lulu why Fleur sent Lulu to the government school. At the time when the story is being told, Lulu is assumed to be almost an adult, and won’t talk to Fleur because she feels her mother abandoned her, but Nanapush believes that the choice Fleur made was out of a sense of protectiveness more than anything else, seeing the threats that existed on the reservation, and realizing that, without their land, Fleur could no longer adequately provide for Lulu or allow her to have the Native upbringing she wanted for her daughter. Nanapush’s own connection to Lulu, Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam con

The moment I entered, I heard the hum of a thousand conversations. Not only the birds and small animals, but the spirits in the western stands had been forced together. The shadows of the trees were crowded with their forms. The twigs spun independently of wind, vibrating like small voices. I stopped, stood among these trees whose flesh was so much older than ours, and it was then that my relatives and friends took final leave, abandoned me to the living.

Related Characters: Nanapush (speaker)
Page Number and Citation: 220
Explanation and Analysis:
Nanapush is visiting Fleur’s cabin as he hears the Lumber company approaching. The forest has been shrunken down so small that all the spirits now live in the sparse stand of trees remaining closest to the Pillager cabin. Nanapush has compared his own life within the tribe to that of the trees that are being cut down one by one. The trees stand to the west, the direction of death in tribal belief. Though Nanapush, old and weakened, hears the call of his tribe, he decides against following their voices so that he may continue to live and stand for Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequunt

Margaret and Father Damien begged and threatened the government, but once the bureaucrats sink their barbed pens into the lives of Indians, the paper starts flying, a blizzard of legal forms, a waste of ink by the gallon, a correspondence to which there is no end or reason. That’s when I began to see what we were becoming, and the years have borne me out: a tribe of file cabinets and triplicates, a tribe of single-space documents, directives, policy. A tribe of pressed trees. A tribe of chicken-scratch that can be scattered by the wind, diminished to ashes by one struck match.

Related Characters: Nanapush (speaker)
Page Number and Citation: 225
Explanation and Analysis:
Nanapush and Margaret try to get Lulu back from the boarding school where Fleur sent her, but they struggle against a host of bureaucratic barriers. As Nanapush resisted giving them either his tribal name or his white man’s name in the beginning of the story, he knows that once someone is being controlled by the government, there is no reversing that course. He grieves the fact that the tribe, which was once linked to living, growing trees, is now tied more closely to the paper that has been made out of them. His belief that land is power is again Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. U