44 pages • 1 hour read
Louise ErdrichA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Summary
Background
Chapter Summaries & Analyses
Character Analysis
Themes
Symbols & Motifs
Important Quotes
Essay Topics
Tools
Content Warning: This section of the guide addresses the displacement, loss, and historical injustices faced by Indigenous American communities.
Omakayas pensively observes the lake around her island, Moningwanaykaning, which is also known as the Island of the Golden-Breasted Woodpecker. She sees canoes approaching. She thinks of her loved ones: her pet cow, Andeg; her grandmother, Nokomis; the hunter, Old Tallow; her brother, Pinch; her sister, Angeline; her mother and father; and the brother she lost to smallpox two years ago, Neewo. Omakayas means Little Frog. She is nine years old.
As the canoes approach, Omakayas notices that something is not right. There are too many canoes for this to be a family visit, and the absence of anything to trade suggests that the canoes are not arriving for business. Additionally, “[t]he presence of women and children meant that these people had left behind their camps and homes” (xi). Omakayas sees desperation on the faces of the approaching people. She runs out to greet them.
Omakayas’s tribe comes to the beach to help the arrivals. The visitors are marked by their poverty; babies are naked, and people look bedraggled and hungry. Only their leader, Miskobines, looks calm and dignified. One of the women explains to Omakayas that their village was invaded by the Bwaanag—the Ojibwe word for the Sioux and related groups. The entire tribe had to flee at the last moment, and the Bwaanag imprisoned anyone who was left behind. Omakayas observes a boy around her age grow offended by the way she watches him ravage his food. The boy is ashamed of his poverty and vulnerability. Omakayas helps look after a baby boy who was saved by a fleeing couple; the baby’s parents are missing. She grows attached to the baby, so her father Deydey makes her a beautiful doll to take care of instead.
Omakayas and her brother Pinch shelter inside their birchbark house during the rain. They stay silent, playing the Game of Silence. They are joined by their cousins (Twilight, Little Bee, and Two Strike Girl), as well as some adults. The angry boy who recently arrived on the island is also there; Omakayas privately calls him the Angry One. The children play the Game of Silence because the adults need to have a serious discussion. The children are allowed to play silently together, but they are distracted by the adults’ conversations. They all become frightened at the prospect of losing their home.
Omakayas’s father, Deydey, does not trust the white people’s written language. Omakayas’s tribe calls white people “chimookomanag.” Omakayas learns the white people’s language at the mission school, but her father trusts the Ojibwe use of memory more than written records made by white people. It turns out that the Ojibwe have unwittingly signed over their lands to the chimookomanag. The Ojibwe had to move to Bwaanag territory, which led to the attack that forced them to run to Moningwanaykaning.
The Ojibwe are confused as to how the chimookomanag have changed course and escalated tension. The chimookomanag also owe the Ojibwe money. Three men, including a family friend named Fishtail, volunteer for the dangerous mission of approaching the chimookomanag. Fishtail is a widower and feels that he has nothing to lose, but Omakayas notes that he still has a connection with her sister, Angeline.
Omakayas helps her grandmother Nokomis in the garden. Nokomis acknowledges that Ojibwe and chimookomanag lives are different, but she believes that they have lived alongside one another before, so they can do so again. Nokomis also realizes that the chimookomanag who are forcibly removing the Ojibwe are only “the first drops of rain. A storm of them lives past the sunrise, in the east. They can flood us like a river” (29).
Omakayas goes to her Auntie Muskrat’s house to play with her cousins. She helps them prepare fish soup. Then, she plays dolls with her cousins. When Pinch sneaks up on them and destroys their doll house, they find him in a tree. Two Strike Girl takes a hatchet and strikes at the tree until Pinch falls off into the mud. The children get into a mud fight. The Angry One comes over, and Omakayas tussles him into the mud, after which the children wash off in the lake. The Angry One tells Omakayas that he misses his home. Omakayas sympathizes with him. The chimookomanag “were the source of some nice things like kettles and warm blankets and ribbons, and the source of terrible things, too. Chimookomanag brought sickness” (44).
There is a chimookomanag girl who lives near town. Omakayas calls her the Break-Apart Girl because she is so skinny that she looks like she could easily snap. Omakayas finds it strange that Break-Apart Girl’s family keeps animals like cows and chickens cooped up. Their way of life is different, including the custom of drinking cow’s milk. Even so, the Break-Apart Girl is always happy to see Omakayas. They play as best they can without a common language. Break-Apart Girl tries to introduce herself as Clarissa, but the girls can’t pronounce one another’s names. Omakayas worries that Break-Apart Girl is lonely.
Old Tallow gets Omakayas and Twilight to help find one of her wolfdogs’ hiding places. They discover where the red dog is hiding her puppies. In return, Old Tallow gives Omakayas and Twilight the choice to take home one of the puppies. Omakayas chooses a black wolf-dog puppy and names it Makataywazi.
Omakayas notes that her sister Angeline looks sad. Angeline has never been the same since surviving smallpox, but she is still beautiful despite the scars on her face. Nokomis notes that Angeline is sad because she misses Fishtail, with whom she is in love.
Omakayas hears a voice telling her to take the coal. In her community, “[c]hildren who were ready to go off alone in the woods and fast for a vision took charcoal from the fire and blackened their faces with the crumbly ash. That way, people could see their intentions” (59). Going into the woods to fast and have a vision would ideally allow the child to meet their spirit guardian. Omakayas is certain that hers is a bear, but she doesn’t want to go into the woods to fast, so she keeps her vision of the voice a secret. Pinch also confesses that he is afraid of fasting in the woods. Pinch knows what it is to be hungry, and he doesn’t want to go through it again.
The community gets to work constructing jeemaanan—canoes made of birchbark. The canoes are an important economic staple for the Ojibwe. Old Tallow constructs hers with a little roof over the stern, but she won’t tell Omakayas why she has done this. Everybody contributes to the work, and Pinch injures his leg with a hatchet. Omakayas spends a pleasant moment eating fish with her mother and falling asleep surrounded by her loved ones.
Omakayas is excited because for the first time, her mother has decided that she is old enough to help with the rice harvest. Omakayas joins the older kids and adults as they canoe to the rice camp. Two Strike Girl resents “ricing” because she sees it as women’s work, and she prefers to hunt. Twilight, who is tasked with looking after the younger children, is envious that Omakayas gets to be part of the ricing. Omakayas comes up with a plan to prove that Twilight can be part of the ricing, too; this plan will also prove to Two Strike Girl that ricing is good, valuable work. Omakayas and Twilight sneak out in the early morning to take one of the canoes and go ricing themselves. They want to impress the adults with what they can do. On their way to the canoes, they run into an enormous bull moose that Two Strike Girl brings down with an arrow. Two Strike Girl has snuck out early to hunt, and she has made a kill that will give her community a feast. Omakayas and Twilight go ricing, but when they come back, their parents are angry that they ran off alone. Moreover, they have not taken proper care of the rice because they have not yet learned this skill.
After a few days of ricing, the tribe decides to return home because of an impending storm. On the way to their island, Omakayas’s mother, Yellow Kettle, realizes that Pinch has been accidentally left behind. Due to the severe storm conditions, only Old Tallow can make the trip back for Pinch. Omakayas insists on going with Old Tallow because she is worried about Pinch. She also wants to earn Old Tallow’s respect. But Old Tallow tosses Omakayas overboard near the beach to their island.
Omakayas and her family wait excruciating hours for Old Tallow and Pinch to return. The storms arrive one after another. Omakayas has a dream in which Pinch hustles to move rocks, trying to earn Omakayas’s approval, but all she does is tease him. Omakayas wakes up ashamed of herself. But happily, Old Tallow and Pinch return. Pinch tells Omakayas that he had been hauling rocks in the forest when Old Tallow found him, exactly like in Omakayas’s dream.
Omakayas is tasked with tanning the hide of the moose that Two Strike Girl struck down. Omakayas is annoyed with Two Strike Girl, who has been gloating and prideful ever since the kill. However, Nokomis helps Omakayas with the hide, and her singing soothes Omakayas’s irritation.
In Part 1 of The Game of Silence, Erdrich foreshadows the coming injustice of the white government and establishes The Supportive Influence of Family, tribe, and community among the Ojibwe people. The prologue also introduces the foreboding mood of impending destruction that permeates the novel, for the arrival of the displaced Ojibwe tribe foreshadows an eventual end to the Ojibwe lifestyle, introducing the theme of Redefining Home in the Wake of Displacement. The image of the Ojibwe tribe landing on the beach, bedraggled and impoverished, offers an ominous glimpse of what might also happen to Omakayas’s family. This foreshadowing and the dark tone of the first chapters are juxtaposed with the relative gaiety of Omakayas’s childhood innocence and rock-solid certainty in the unchanging nature of her world. As the narrative states, “Who questions the earth, the ground beneath your feet? They had always accepted it—always here, always solid. That something was home” (19). This sentiment highlights the tragedy and inhumanity that imbues the history of many Indigenous communities. At this early point in her life, however, Omakayas has no reason to doubt the stability of her home, family, and life. Although she has known death, she also naturally accepts the security of her life. Because a child cannot conceive of being forcibly removed from her home, Erdrich’s choice of a child protagonist highlights the impending tragedy that awaits the Ojibwe people. As they find themselves increasingly threatened by white settlers and colonizers, Omakayas will inevitably lose some of her innocence.
Despite this overarching conflict, Erdrich also reveals that the danger posed by the white people has been insinuating itself into the Ojibwe people’s lives for a while. Members of both cultures have been trading together for years, and the narrative states that white people have brought both good and harm to the Ojibwe, introducing useful tools like kettles and deadly diseases like smallpox. Even at her young age, Omakayas understands the double-edged nature of the white people and their effects, for smallpox killed one of her brothers and nearly killed her sister Angeline. The narrative therefore raises an implicit question as to how much risk the Ojibwe should be willing to endure when dealing with white people. It is clear from Omakayas’s friendship with the Break-Apart Girl that the Ojibwe people are willing to work alongside the white people, but the Ojibwe people’s kindness and generosity is not reciprocated, and this dynamic does not bode well for the long-term relations between the two cultures.
The escalation of white colonialism is also evident in the confusion surrounding the expulsion of the Ojibwe people from their lands. The Ojibwe people realize that “[s]omething about the black marks had gone wrong. […] The black marks promised one thing, but the chimookomanag wanted to break that promise” (20). This oblique reference to the written contracts of the white people implies that the colonizers have manipulated the Ojibwe people into agreeing to terms that they do not fully understand. By enforcing the centrality of their own language and systems, the white people have ensured that they hold full control over the Ojibwe people’s future. This tactic represents an indirect form of warfare that highlights the antagonism of the white people, who refuse to fight outright and instead engage in secretive and insidious tactics.
In this novel, Erdrich also highlights the positive influence and necessary protection of the tribe, and this dynamic can be seen within the Ojibwe community as a whole and within each smaller family unit. In each chapter, Omakayas feels the love and support of her family, and her powerful sentiments are revealed when she is given a doll, for she whispers, “I have a good family” (11) and cherishes the doll, “enter[ing] this precious being into the list of all she loved” (11). Thus, the doll becomes a symbol of her family’s generosity and compassion. Although Omakayas’s family is strict with her when it comes to learning the array of skills needed to grow up as one of the Ojibwe people, Omakayas is ultimately free to experience her childhood and enjoy the love of those who care for her and protect her.
The supportive influence of family is a powerful theme throughout the novel, for the Ojibwe work the land together, build canoes together, and support one another in times of strife and struggle. Communal living empowers their relationships, and everyone benefits from this interdependent lifestyle. This dynamic has profoundly positive effects on Omakayas’s character development as she grows and learns. Her sense of pride in her community and her place within it become particularly apparent when she is permitted to go ricing with her elders and is proud to be “old enough and strong enough to help” (74). This sentiment indicates that Omakayas wants to contribute to the welfare of the tribe and prove her value, for she has been raised to understand that every individual makes an important contribution to the overall good. This idea is also emphasized in Omakayas’s admiration for Old Tallow, for the girl believes that when Old Tallow approval of her, this will be the sign that Omakayas has grown up and earned the respect of her people. At nine years old, Omakayas undergoes a variety of coming-of-age experiences as she seeks to establish her own role within the community. This concern is highlighted through the description of the traditional journey that all Ojibwe children must make: the act of fasting in the woods to discover their spirit animal. Omakayas’s character development is therefore centered around her visions, her wisdom about death and love, and her hope to be accepted as a valued member of the community.
By Louise Erdrich