One Native Life

“Still, the land it sat upon sang to us, and we found a way to make it ours.”

The metaphorical phrase “the land […] sang to us” personifies the land, attributing to it the action of singing, a typically human activity associated with expression and communication. This suggests a deep connection between the land and the individuals, as if the land is actively communicating, inviting them to become part of its narrative. The phrase “found a way to make it ours” implies a journey or struggle to belong or to claim a place within the land’s embrace, hinting at a larger theme of connection and belonging and suggesting reconciliation with the past or a newfound harmony with one’s environment.

“The more I presented myself to the land in those early hours, the more it offered me back the realization of who I was created to be.”

Building on the previous quote, Wagamese continues to use personification, imbuing the land with the ability to offer realization and self-discovery. The act of presenting oneself to the land as if it were a sentient being suggests a reciprocal relationship between the individual and nature. This personal interaction with the land indicates a spiritual communion that transcends physical presence. Furthermore, the phrase “the more I presented myself […] the more it offered me back” establishes a cause-and-effect relationship through anadiplosis, a rhetorical device in which the last word or phrase in one sentence or clause repeats at the beginning of the next. In this case, the repetition emphasizes the direct correlation between an individual’s actions and the land’s response.

“I began to remember. The sound of squirrels in the topmost branches of a pine tree reminded me of a forgotten episode from my boyhood; the wobbly call of the loons took me back to an adventure on the land when I was a young man.”

This quote uses sensory imagery to evoke memories, drawing on the sounds of nature to transport the individual back in time. The “sound of squirrels” and the “wobbly call of the loons” provide auditory stimuli that trigger specific recollections. This technique emphasizes the power of nature’s sounds to unlock past experiences, suggesting a connection between the environment and the subconscious mind. In addition, the use of a semicolon to connect two independent clauses indicates a linkage between the experiences of boyhood and young adulthood, highlighting the continuity of life’s journey and the enduring influence of the natural world across different stages of life.

“Those walks with Molly let me see that I had lived a life of alternation between light and dark, and that the contrast itself was the identity I had always sought.”

The quote encapsulates a personal revelation through the metaphorical juxtaposition of “light and dark.” This metaphor extends beyond the literal interplay of light and shadow to symbolize the dualities of life experiences: joy and sorrow; knowledge and ignorance; hope and despair. It indicates that the protagonist’s life has been a series of shifting phases, akin to the natural cycle of day and night, which in itself is emblematic of universal human experiences.

“Our stories, as presented in the media, seem to reflect our lives only when we’re dead, dying or complaining. The stories in this book are positive. They embrace healing. They reflect an empowered people, and they deserve to be told.”

Wagamese uses antithesis by setting up a direct opposition between the negative depiction common in the media (“dead, dying or complaining”) and the positive, healing-focused stories the book aims to tell. This literary device emphasizes the contrast between the external perception and the internal reality of Indigenous life, as conveyed through personal storytelling. The sentence “[t]hey embrace healing” is metaphorical, suggesting that the stories are not just narratives but also a form of therapy or medicine for historical wounds, a concept deeply rooted in many Indigenous cultures. Furthermore, the word “embrace” personifies the stories, imbuing them with the active and nurturing ability to provide comfort or solace.

“The time we spend in communion with the earth is the time, my people say, that we are truly spiritual. It enhances, empowers and frees us. Looking back, I see that as true.”

The phrase “communion with the earth” metaphorically equates interacting with the natural world to a sacred and intimate exchange, akin to the religious rite of Communion. This metaphor underscores the reverence for nature that is a hallmark of many Indigenous philosophies, suggesting a nourishing relationship between humans and the earth. The verbs “enhances, empowers, and frees” emphasize the transformative effects of this communion through rhythmic cadence. This parallelism reinforces the positive impact of spiritual practices tied to the land, presenting them as bestowing multifaceted benefits.

“When you gather with others for the sublime purpose of being together, the strength of that ritual binds you, shapes you, maybe even saves you. I learned that as a foster home kid, and rituals still hold that charm and power.”

The phrase “the strength of that ritual binds you, shapes you, maybe even saves you” metaphorically likens the effects of shared rituals to a powerful, physical, and life-altering force. This metaphor suggests that rituals are not merely symbolic acts but have the capacity to exert tangible influence on one’s identity and existence. The verbal part of that phrase, “binds you, shapes you, maybe even saves you,” is a tricolon, a rhetorical term for a series of three parallel words, phrases, or clauses. The tricolon crescendo here emphasizes the increasing significance and impact of rituals in one’s life.

“Somewhere out there is an Indian kid looking for the smile that will make the clouds go away. He’s our responsibility, all of us.”

The phrase “the smile that will make the clouds go away” metaphorically equates a smile, a symbol of acceptance and happiness, with the power to dissipate the “clouds,” which metaphorically represent hardship and sorrow. This image conveys the transformative impact that kindness and recognition can have on a child’s life. Additionally, the phrase “Somewhere out there” suggests a situational universality and omnipresence, extending the responsibility to a wider community, which Wagamese then explicitly states: “He’s our responsibility, all of us.” This use of collective language emphasizes the shared nature of the duty, indicating that the child’s well-being is not just a personal or familial concern but a societal one.

“Sometimes life turns us upside down and backwards. It’s caring that gets us back on our feet again and pointed in the right direction.”

The phrase “turns us upside down and backwards” metaphorically represents the disorienting and challenging periods of life. It encapsulates experiences that disrupt normalcy, invoking their physical disarray to symbolize emotional or circumstantial turmoil. The juxtaposition of being “upside down and backwards,” followed by the corrective action of “caring,” emphasizes the contrast between adversity and the nurturing force of compassion. The notion of caring as a remedial force is presented as a directional metaphor, wherein care is the compass that reorients and steadies individuals: “back on our feet again and pointed in the right direction.”

“That’s the thing, really. Learning to love something beyond yourself. When you can do that, when you can expand yourself to include something foreign, you find parts of yourself you never knew existed. In that we’re all the same.”

The phrase “learning to love something beyond yourself” implies a metaphorical journey outward from self-centeredness to a more inclusive and expansive state of being. This outward journey mirrors an inward journey of self-discovery in that loving beyond oneself reveals previously unknown facets of one’s identity. Moreover, the statement encapsulates a paradox: By embracing what is “foreign,” or external, one uncovers the “parts of [one]self [one] never knew existed.” This paradoxical statement underscores the idea that self-knowledge and self-enrichment often come from external sources and experiences.

“We heal each other with kindness, gentleness and respect. Animals teach us that.”

The phrase “[w]e heal each other with kindness, gentleness, and respect” uses metaphorical language to describe the process of healing within human interactions. It likens the actions of individuals in their relationships to acts of healing, emphasizing the transformative power of positive human connections. The statement “[a]nimals teach us” personifies animals, suggesting that they have the capacity to impart valuable life lessons to humans.

“Belonging. It’s what we’re all after. The tendril of emotion that ties us to people and places and things, entwining us in the particulars of that blessing. Walking beside this mountain lake, the rain against my face is healing, like tears. But they’re tears of gratitude now.”

The metaphor of a “tendril of emotion” illustrates how one’s connections to people, places, and things are delicate and intricate, much like the tendrils of a plant that wrap around and entwine. This metaphor emphasizes the fragility and beauty of these emotional bonds. Personifying the rain as being “against my face” imbues it with a sense of purpose and intention, as if the rain is actively comforting or healing the author. Finally, the simile comparing the rain to tears suggests that it is not merely a physical sensation but an emotional one, reminiscent of tears of gratitude. This comparison highlights the impact of the natural world on human emotions.

“Whatever gives you your idea of the world and your place in it, whatever anchors you, that’s what that little television was like. It doesn’t work so hot if you stick it in the corner. You miss the message then; the image is scrambled and the audio crackles. But if you keep that vital thing right smack in the middle of your life, you can move anywhere and you’ll always get the signal you desire, bright and strong and true.”

This extended metaphor compares “whatever gives you your idea of the world and your place in it” to a “little television.” The “little television” represents individuals’ worldview or belief system, emphasizing its significance in how they perceive and interact with the world. Placing it “right smack in the middle of your life” signifies the idea that one’s beliefs or values should hold a central and prominent position in one’s life. This positioning ensures that the “signal” individuals receive from their worldview remains clear and true. The mention of the television not working effectively when “stuck in the corner” is a metaphorical warning against relegating one’s beliefs to the periphery of one’s life. It suggests that when individuals marginalize their core values, their understanding of the world becomes “scrambled,” disrupting their sense of identity, as represented by “audio crackles.”

“I was the only Indian on the crew, but working that wheel taught me how sweat transcends politics, how common effort removes differences, how a common purpose brings everyone together. In that, I suppose, we’re all Indians.”

One of the key literary devices in this passage is irony. It begins by stating, “I was the only Indian on the crew,” highlighting a sense of uniqueness or being different from the rest of the crew. However, juxtaposing this initial difference are the subsequent revelations about the commonalities that emerge through the act of working together. This contrast creates a sense of irony, since the shared experience of labor ultimately undermines the initial distinction based on ethnicity.

“[W]atch closely enough, when the earth starts to move, to race that moon, and you can feel our planet spin in the heavens. It doesn’t matter who you stand with or where you’re from. It happens for everyone. And what kind of a God, I ask, could make that happen?”

The rhetorical question “And what kind of a God, I ask, could make that happen?” serves a rhetorical purpose since it doesn’t necessarily expect a direct answer. Instead, it encourages contemplation of the grandeur of the natural world and the awe-inspiring events described. It also conveys a sense of humility and wonder in the face of nature’s mysteries. In addition, the parallelism in the phrases “to move” and “to race that moon,” evident in the repetition of “to,” creates a sense of balance and symmetry, emphasizing the idea that the described phenomenon is a universal experience accessible to all, regardless of background or origin.

“And the quiet that descends on mountain mornings? It’s like old Ludwig’s hand on the lid of the world.”

The text uses simile to compare the quietness of mountain mornings to “old Ludwig’s hand on the lid of the world.” By likening the scene’s serenity to the gentle touch of a person’s hand, the text conveys the idea that this quietness is both delicate and all-encompassing, as if it has the power to hold the world in peaceful silence. In addition, the text uses allusion in the phrase “old Ludwig,” which refers to Ludwig van Beethoven, the renowned composer. By invoking Beethoven’s image, the text indirectly suggests that the quiet of mountain mornings possesses a sense of beauty and depth similar to that of Beethoven’s music.

“[T]here’s a poetry to life that’s easy to miss. You get busy, there are bills to pay, changes to navigate, sudden tragedies, the minute details of keeping yourself on the straight and true. But the poetry is there nonetheless. You just have to live some to learn to see it.”

The phrase “there’s a poetry to life” metaphorically suggests that life itself possesses poetic qualities, implying that life is not just a series of mundane tasks but something deeper, more meaningful, and potentially beautiful. Like the previous quote, this metaphor highlights the value of appreciating life in an artistic and contemplative way. The absence of a conjunction in the list (“bills to pay, changes to navigate, sudden tragedies, the minute details”) uses asyndeton, creating a sense of urgency and emphasizing each item individually, making each one stand out more prominently.

“Even in death he brought us together.”

Normally, death is associated with sadness and separation, but in this context, the text depicts it as bringing people together. This contrast between the expected outcome and the actual outcome creates a sense of irony. Likewise, antithesis is present in the ideas of “death” and “brought us together.” The juxtaposition of these opposing concepts highlights the idea that even a situation as somber as death can be a unifying or positive outcome.

“I’m still learning to be a good Indian. But that’s because I’m still learning to be a good human being and a good man. Politics could never teach me that.”

In this sentence, parallelism emphasizes the similarity between two ideas. The repetition of the phrase “I’m still learning to be” that begins both clauses highlights the parallel journey of learning in both, while implying (in “that’s because”) that the former is part of the latter, highlighting the realization that the qualities of goodness are not limited to one’s identity as an Indian or another subcategory of human identity but extend to one’s broader humanity and character.

“For me, peendigaen, come in, meant I could express myself as who I was created to be. That’s what this journey is all about—to learn to express yourself as whom you were created to be.”

The repetition of the phrase “express […] as” creates a parallel structure that reinforces the central idea that one’s journey is about self-expression and aligning with one’s true self. This adds emphasis to the notion that this is the core purpose of the journey. The repetition of the word “created to be” emphasizes the idea that individuals have a unique purpose or identity that is inherent to their creation. This repetition underscores the significance of recognizing and embracing one’s true self.

“We are all related. That’s what my people understood from the earliest times. At the core of each of us is the creative energy of the universe. Every being and every form shares that kinetic, world-building energy. It makes us brothers, sisters, kin, family.”

The phrase “Every being and every form shares that kinetic, world-building energy” uses repetition of the word “every” for emphasis, reinforcing the idea of inclusivity and unity and emphasizing that this energy is not exclusive to a few but is shared by all. The parallel structure of the words “brothers, sisters, kin, family” reinforces the sense of unity and belonging among all beings. Each term highlights a different aspect of familial and human interconnectedness, underscoring the universality of kinship.

“That’s the trick of it in this life. There are a million shiny things around us, and it’s easy to get distracted. Drink it all in, but make it your own. Find your own chunk of the sky, then flap, flap, soar. Flap, flap, soar.”

Rich in imagery, this passage evokes the flight of an eagle, an important symbol in Indigenous life, as a metaphor for rising above the many distractions in life, all the “shiny things around us.” The phrase “Find your own chunk of the sky” continues the flight metaphor in emphasizing the importance of finding one’s unique place or purpose in life. The sky represents limitless possibilities, and the metaphor encourages readers to discover their own path or aspiration. In addition, the repetition of the “f” sound in “flap, flap, soar” creates alliteration, which adds a pleasing phonetic quality to the sentence and reinforces the idea of movement and action.

“The web of life is a fragile thing, and every strand is necessary. If we believe that the voices of our ancestors speak to us through the trees, we will fight to protect them. Standing here, watching my friends die, I know that it’s the struggle to protect life that saves us. The beetle trees will stand as a symbol of what we gained through the struggle, not what we lost. Shh. Be quiet. Be still.”

The repetition of “Be quiet. Be still” serves as a refrain, emphasizing the need for silence and stillness. It creates a sense of urgency and reverence, encouraging one to pause and reflect on the message. The mention of “beetle trees” as a symbol represents the struggle to protect life. These trees symbolize what has been gained through the effort to preserve nature and emphasize focusing on the positive rather than on losses.