conflicting terrors and fascinations. Some tried to run back to the place they had last seen the President and others grappled with people they thought somehow responsible. People sank to their knees and were lost in prayer or shock. The gundog sniffed a fallen woman and then stood beside her, pointing gravely and motionlessly at the stuffed bird on her hat.
On another night, after I tried but at last grew stumped for conversation, my father remembered that of course an Ojibwe person’s clan meant everything at one time and no one didn’t have a clan, thus you knew your place in the world and your relationship to all other beings. The crane, the bear, the loon, the catfish, lynx, kingfisher, caribou, muskrat—all of these animals and others in various tribal divisions, including the eagle, the marten, the deer, the wolf—people were part of these clans and were thus governed by special relationships with one another and with the animals. This was in fact, said my father, the first system of Ojibwe law. The clan system punished and rewarded; it dictated marriages and regulated commerce; it told which animals a person could hunt and which to appease, which would have pity on the doodem or a fellow being of that clan, which would carry messages up to the Creator over to the spirit world, down through the layers of the earth or across the lodge to a sleeping relative. There were many instances right in our own family, in fact, as you well know, he said to the crease in the blankets that was my mother, your own great-aunt was saved by a turtle. As you remember, she was of the turtle, or the mikinaak, clan. At the age of ten she was put out to fast on a small island. There she stayed one early spring, four days and four nights with her face blackened, utterly defenseless, waiting for the spirits to become her friends and adopt her. On the fifth day when her parents did not return, she knew something was wrong. She broke the paste of saliva that sealed her thirsty mouth, drank lake water, and ate a patch of strawberries that had tormented her. She made a fire, for although she was not allowed to use it on her fast, she carried with her a flint and steel. Then she began to live on that island. She made a fish trap and lived off fish. The place was remote, but still she was surprised at how the time passed, one moon, two, and no one came to get her. She knew by then that something very bad had happened. She also knew that the fish would soon retreat to another part of the lake for the summer and she would starve. So she determined to swim to the mainland, twenty miles away. She set off on a fair morning with the wind at her back. For a long time the waves helped her along, and she swam well enough, even though she had been weakened by her meager diet. Then the wind changed and blew directly against her. Clouds lowered and she was lashed by a cold driving rain. Her arms and legs were heavy as swollen logs, she thought that she would die, and in her struggle called out for help. At that moment she felt something rise beneath her. It was a giant and a very old mishiikenh, one of those snapping turtles science tells us are unchanged for over 150 million years—a form of life frightful but perfect. This creature swam below her, breaking her way through the water, nudging her to the surface when her strength gave out, allowing her to cling to its shell when she was exhausted, until they came to shore. She waded out and turned to thank it. The turtle watched her silently, its eyes uncanny yellow stars, before it sank away. Then she found her brothers and sisters. It was true about the disaster. They had been laid low by the devastations of the great influenza—as with all pandemics this struck reservations hardest. Their parents were dead and there was no way to know where their sister had been left off, in addition to which people were afraid to catch the deadly illness and had moved away from them in haste so that they, too, the children, were living alone.
There are many stories of children who were forced to live alone, my father went on, including those stories from antiquity in which infants were nursed by wolves. But there are also stories told from the earliest histories of western civilization of humans rescued by animals. One of my favorites was related by Herodotus and concerns Arion of Methymna, the famous harp player and inventor of the dithyrambic measure. This Arion got a notion to travel to Corinth and hired a boat sailed by Corinthians, his own people, whom he thought trustworthy, which just goes to show about your own people, said my father, as the Corinthians were not long out to sea when they decided to throw Arion overboard and seize his wealth. When he learned what was to happen, Arion persuaded them to first allow him to assume his full musician’s costume and to play and sing before his death. The sailors were happy to hear the best harpist in the world and withdrew while Arion dressed himself, took up his harp, and then stood on the deck and chanted the Orthian. When he was finished, as promised, he flung himself into the sea. The Corinthians sailed away. Arion was saved by a dolphin, which took him on its back to Taenarum. A small bronze figure was made of Arion with his harp, aboard a dolphin, and offerings were made to it in those times. The dolphin was moved by Arion’s music—that’s how I take it anyway, my father said. I imagine the dolphin swimming alongside the ship—it heard the music and was devastated, as anyone would be imagining the emotion Arion must have put into his final song. And yet the sailors, though clearly music lovers, as they were happy to postpone Arion’s death and listen, did not hesitate. They did not turn and retrieve him but divided up his money and sailed on. One could argue that this was a much worse sin against art than drowning, say, a painter, a sculptor, a poet, certainly a novelist. Each left behind their works even in the most ancient of days. But a musician of those times took his art to the grave. Of course the destruction of a contemporary musician, too, would be a lesser crime as there are always plenty of recordings, except in the case of our Ojibwe and Metis fiddle players. The traditional player, like your uncle Shamengwa, believed that he owed his music to the wind, and that like the wind his music partook of infinite changeability. A recording would cause his song to become finite. Thus, Uncle was against recorded music. He banned all recording devices in his presence, yet in his later years a few people managed to copy his songs as tape recorders were made small enough to conceal. But I have heard and Whitey confirms that when Shamengwa died those tapes mysteriously disintegrated or were erased, and so there is no recording of Shamengwa’s playing, which is as he wished. Only those who learned from him in some way replicate his music, but it has become their own, too, which is the only way for music to remain alive. I am afraid, said my father that night, to my mother’s stiffened back. The sharp bones of her shoulders pressed against the draped sheet. I’m going to have to leave tomorrow, he said. My mother did not move. She had not spoken one word since we’d begun to eat our dinners with her.
I am going back down to Bismarck tomorrow, my father said. I want to meet with Gabir. He will not decline this. But I have to keep him connected. And it’s good to see my old friend. We’re going to get our ducks lined up even though there isn’t anyone to prosecute yet. But there will be, I am sure of that. We are finding things out little by little and when you are ready to tell us about the file and the telephone call we will certainly know more, I feel certain of it, Geraldine, and there will be justice. And that will help, I think. That will help you even though you seem to believe now that it won’t help you, that nothing will help you, even the tremendous love in this room. So yes, tomorrow, we won’t have dinner in your room and you can rest. I can’t ask Joe to wait you out like this, to make conversation with the walls and furniture, although it is surprising where a person’s thoughts go. While I’m in Bismarck, I’ll see the governor, too; we’ll have lunch and a conversation. Last time he told me that he’d attended the governors’ conference. While there, he spoke with Yeltow, you know, he’s still the governor of South Dakota. He found out that he is trying to adopt a child.
What?
My mother spoke.
What?
My father leaned forward pointing like that gundog, motionless.
What? she spoke again. What child?
An Indian child, my father said, trying to keep his voice normal.
He rattled on.
And so of course the governor of our state, who well understands from our conversations the reasons we have for limiting adoptions by non-Indian parents via the Indian Child Welfare Act, attempted to explain this piece of legislation to Curtis Yeltow, who was very frustrated at the difficulty of adopting this child.
What child?
She turned in the bedclothes, a skeletal wraith, her eyes deeply fixed on my father’s face.
What child? What tribe?
Well, actually—
My father tried to keep the shock and agitation out of his voice.
—to be honest, the tribal background of this child hasn’t been established. The governor of course is well known for his bigoted treatment of Indians—an image he is trying in his own way to mitigate. You know he does these public relations stunts like sponsoring Indian schoolchildren, or giving out positions in the Capitol, aides, to promising Indian high-school students. But his adoption scheme blew up in his face. He had his lawyer present his case to a state judge, who is attempting to pass the matter into tribal hands, as is proper. All present agree that the child looks Indian and the governor says that she—
