Tracks by Louise Erdrich - Assignment Example

Tracks by Louise Erdrich In Tracks, Louis Erdrich uses the contradicting religious beliefs circulating around the Ojibwa people to show the devastating division f a once united tribe. Furthermore, her Erdrich use f the two narrations f Nanapush, a tribe senior who loves and respects his culture, and Pauline, a confused mixed blood, accentuates the destruction f a tribe invaded by explorers and missionaries. In traditional Ojibwe culture, the tribe interacts with a number f these manitos, or monsters, in every part f their lives. It is this that "constitutes the ultimate source f Ojibwa existence" (Vecsey 72). Each member f the tribe views the manito as a means to an end because all sources f food are in some way governed by they presence f a manito. Misshepeshu, the underwater manito, "influences the abundance and availability f land and sea animals" which great effect the food supply (Vecsey 74). This matchi manito is credited with most malicious acts happening in or around the water. According to Chirstopher Vecsey, an Ojibwa religion scholar, "It could cause rapids and stormy waters; it often sank canoes and drowned Indians" (74). But it is also known to "shelter and feed those who fell through the ice" (Vecsey 74). The very dialectical nature f Misshepeshu is something in which Nanapush and the other tribesmen firmly believed. For example, when Fleur returns to the lake from Argus, the town experiences a period f good fishing and no lost boats. They attribute this to Fleur's ability "to keep the lake thing controlled" (Erdrich 35). Because the manito f the lake is appeased, people are hesitant to question the relationship that Fleur has with the monsters in fear f enraging him. Both narratives open with the introduction f Fleur Pillage, the heroine f the novel. Immediately, the reader notices a distinct difference in the two narrators' descriptions f Fleur's arrival to the tribe. The tribe elder Nanapush, also the opening narrator, is the first to find Fleur Pillager after an attack on her family. He notes that she is "about seventeen years old...[and] so feverish that she'd thrown off her covers, and now she huddled against the cold wood range, staring and shaking" (Erdrich 3). When the reader proceeds to Pauline's narrative, they realize that Nanapush never mentioned Fleur's relation to the lake monster. The absence f the Misshepeshu from Nanapush's narrative suggests that he is comfortable with his system f beliefs. His language and tone tells the reader that his is not searching for new meaning in life or religion. He was raised a pure breed Chippewa and he embraces these roots. To Nanapush, the lake monster has always been a part f his struggle for survival. He has seen both the good and the evil f Misshepeshu, never questioning its actions but living with them. In contrast to Nanapush's narrative, Pauline's is overshadowed by a preoccupation with the lake monster f Matchimanito. When she introduces Fleur, she shows no concern for Fleur's well being, but rather astonishment over Fleur's ability to evade the death f Misshepeshu. Pauline describes the monster: Erdrich's choice f the word "devil" suggests to the reader that Pauline has been schooled in Christianity. This is reaffirmed to the reader when it is learned f Pauline's desire to a join the convent. The Christian vision, now branded in her mind by missionaries, will not allow her to view the water manito as a contributing part f her life, but only as the ultimate sinner: the Christian Devil. Confused as to her religion and her identity, Pauline ultimately moves into a convent to live in seclusion f the tribe and Misshepeshu. But she is drawn away each day to visit the lake where Fleur and Eli live, unable to cease the thoughts about the monster who, she claims, is her "tempter." The dual nature f the lake creature goes against her new beliefs as a Christian and is the source f her misunderstanding. Whereas the nuns at the convent pray to one God representing the absolute perfection f man, the Ojibwa tradition recognizes numerous manito that "inspire both awe and terror, as well as reverence" (Vecsey 73). Moreover, Pauline experiences a drastic change in her belief system from an antithetical view f the Ojibwa to an absolute nature f good and evil in Christianity. Perhaps this is a change for which a teenage girl in not ready. Her confusion climaxes and turns delusional when she decides to visit the lake monster one last time before taking her vows in the convent. She is determined to end this battle between Chippewa and Christianity, determined to stop the clash f thoughts in her head. At the lake, her confidence is such that she sees an opportunity to supercede the Christian Savior and kill the Devil. She declares, "Christ had hidden out f frailty, overcome by the glitter f copper scales [f Misshepeshu], appalled at the creature's unwinding length and luxury. New devils require new gods" (Erdrich 195). This statement shows her utter religious confusion as she is battling what she thinks the Devil in hopes f becoming a "new god" to Christianity which by its very essence is monotheistic. Her vision becomes clouded by her confusion when she believes the monster "grows a human shape...the physical form f Napoleon Morrissey" and then kills him (Erdrich 202-3). Even after Pauline drags the body into the woods, she feels to no remorse for her actions. Napoleon's death, Pauline believes, is necessary to "send [the monster] to the bottom f the lake and chain [it] there" (Erdrich 203). Then, as if to put her murder on the same level as the self sacrifice f Jesus Christ, she then describes herself as a "poor and noble creature now, dressed like Christ" (Erdrich 203). Not only has she abandoned her tribal religion, she has committed a mortal Christian sin in attempting to usurp the legacy f Jesus Christ. Although she now feels ready to finalize her commitment to the church, the reader clearly senses her misunderstanding f the Christian religion. Erdrich uses Pauline as an extreme example f the pull between Catholic missionaries and Chippewa tradition: a crisis f identity many Chippewa experience. To the missionaries, this was a success. The priests and Jesuit missionaries that swarmed the tribe envisioned "at the end f the tenure that they had implanted a God concept in the minds f the Ojibwas" (Vecsey 80). This concept was in great contrast to Ojibwa tradition in which the highest class f manito was that f the "Kitche Manito" (Vecsey 81). This refers to an entire class f great manitos: one in the heavens, one in the waters, and four others at the cardinal directions. Unlike the Christian God, these six manitos are separate and act independently f each other. Also, these manitos are only revered for their ability to provide food as opposed to the Christian God which is believed to be a "Master f all life" (Vecsey 82). While Pauline understands the concept f one God who ruled all aspects f life, she is indeed confused about the Christian Devil, like many other Ojibwas. To elucidate the problem, missionaries taught the Ojibwa to associate the Devil with an evil manito, usually the underwater manito, Misshepeshu. Often, like in Pauline's case, Ojibwa tribe members mistook this concept; moreover, they thought that Misshepeshu, the matchi manito, was the actual Devil f Christianity (Vecsey 83). Knowing the devious methods f the missionaries, Pauline's actions are understandable. It is imperative that the reader sympathize with this character rather than persecute her. Being the product f an interracial relationship is very difficult in a time when white people are detested for their invasion. Furthermore, the white missionaries forced their views on Pauline like many other Indians. Unlike Nanapush, Pauline is too naïve and adolescent to refuse to listen. Indeed these were the ideal recruits to Christianity for which the missionaries searched. They knew mixed bloods were already confused as to their race so they took advantage f this weakness by offering Christianity as a solution. Thus, the reader must not be quick to judge Pauline's actions for she has done nothing to deserve such inhuman treatment. Works Cited Erdrich, Louise. Tracks. New York: Henry Holt. 1988. Vecsey, Christopher. Traditional Ojibwa Religion. Philadelphia: American Philosophical Society. 1983: 72-83. Read More