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Part 3, Niswi, begins with an epigraph that further details contributions to the beginning of the world by the great-grandmother of the first Shawano.
When Cally and Deanna were born, the nurse initially threw away their umbilical cords. Noodin had sternly told the woman that she needed to retrieve them from the hazardous waste bin because they had to be sewn into turtle-shaped buckskin pouches. They would be the girls’ first toys. The nurse didn’t know which cord was which, and although it was terrible luck to play with someone else’s cord, Noodin has no choice but to make the decision herself about which cord to give each girl. Eventually, the girls lose their turtles, and Noodin is relieved that she will not have to think about this mix-up again. Rozin, however, is upset. Losing these first toys is, like having the wrong toy, bad luck. She is sure that this loss will come to haunt her and the girls, and slowly she begins to notice signs that the spirits are trying to take her daughters from her. Because the girls were never given Ojibwe names, she decides to ask Noodin and Giizis to find names for them, hoping to anchor the girls into their family and community. The names that they choose are taken from the original story of Scranton Roy and Blue Prairie Woman, and Rozin will not allow the girls to adopt them. She wants to leave this piece of their history behind and not burden Cally and Deanna with it.
Cecile drives up to the reservation for the girls’ naming ceremony but is told that there will not be one. Irritated, she heads back down to Minneapolis, unaware that the girls have snuck inside of her car. They get out at Cecile’s and wander into Frank’s bakery. Frank calls Rozin to tell her that the girls are safe and allows them each to eat several pastries. The girls stay in Minneapolis, and one day, Sweetheart Calico shows up at Frank’s bakery. She secretly lives in Rozin’s house while Frank has been repairing it (Rozin is still up north with Giizis and Noodin), although she sneaks out before anyone else comes in. The girls are afraid that she will take them on another adventure through the city, and they try to avoid her. Rozin arrives in Minneapolis to get her daughters but is unsure whether to remain in the city or return to her mothers’ house. Cecile reminds her of the story of Scranton Roy and Blue Prairie Woman and asks her if she has ever considered the impact of history on their people. She argues that they have been separated from their culture, a culture that developed over the course of thousands of years. To people in their generation, their oral history has become just myths and stories. They do not listen to the advice of their grandmothers. They bring up Sweetheart Calico. They talk about antelope in myth and legend and point out how many miles she can cover in a single day, all while wearing stilettos. They decide that her presence in the city has great meaning and significance. Meanwhile, Frank works in his bakery to bake a blitzkuchen, and Rozin realizes that this is how he must work through the grief that, according to sociologists, all Indigenous men and women are born with.
Klaus and Richard are drinking mouthwash together by the art museum. They beg for spare change and cigarettes from passersby and then go off in search of water and alcohol. At a liquor store, the clerk will sell them wine but refuses to give them a glass of water. They head down to the Mississippi river, where Klaus takes deep drinks from the river even though Richard urges him not to. He thinks of Sweetheart Calico. He misses her still.
Rozin is sorting through her mail. There is a letter from Jimmy Badger addressed to Klaus, which she opens because Klaus and Richard are still living on the streets of Minneapolis somewhere. He urges Klaus to return Sweetheart Calico to her children and her community. He notes that in her absence, the town and its people are falling apart. Rozin realizes that Cecile had been right: Sweetheart Calico belongs at home with her people, and her presence in the city is throwing the entire world off balance. Life in Sweetheart Calico’s home community is in shambles, but Sweetheart Calico has thrown off her life and the lives of her children also: She’d taken them, setting into motion a chain of events that had resulted in Rozin’s leaving Frank behind and becoming confused about what her next steps should be.
At the bakery, Frank gives a piece of the blitzkuchen he made to Noodin. She tells him that he’s missing the secret ingredient: fear. The man who made it originally had put his fear into the cake. Richard and Klaus show up at the bakery. Richard enters, but then runs out just as quickly. Klaus stays to ask for a glass of water and then passes out. Sweetheart Calico appears and, with a knowing look, hands him a plastic cup of water. She seems to sense the difficulties that he’s endured as a result of his mistakes and takes mercy on him.
Cecile is often the conduit through which the author creates points of connection between the families depicted in the novel and the big-picture aspects of Indigenous history that their story speaks to. In Part 3, Cecile asks Rozin if she is aware of the impact of history on individual Ojibwe men and women. Although The Impact of Relocation Policy on Ojibwe People and Their Communities is one of the novel’s key themes and many chapters engage with it in some way, Cecile’s monologue in this section makes this impact explicit. She argues that US government policy has always harmed Indigenous communities and that both their family in particular and their community as a whole have suffered during the centuries since colonization. She tells Rozin, “We developed as a people over many thousands of years. Our culture. Our ways. Our adaptations. Then all of a sudden in one generation, wham, warp-speed acculturation” (216). This statement encapsulates both the impact of government policy on Indigenous communities and also the way that those policies led to cultural loss: It was because so many Indigenous men and women were coerced from their ancestral lands that they became concentrated in small urban pockets, surrounded by a hostile mainstream culture and divorced from the traditions that had allowed their people to thrive for thousands of years.
Cecile also argues that myth amounts to more than “old stories,” and that it should be taken, in many cases, literally. She brings up Sweetheart Calico, and both Cecile and Rozin agree that it is obvious that she is more than mortal. They recognize that antelope women belong with their herd and that her presence in the city is “meaningful” in that is destroying Sweetheart Calico herself but also serves as a lesson to other urban Ojibwe: It is difficult to thrive outside of their traditional structures of family and community. A symbol of the effects of relocation on Ojibwe people, Sweetheart Calico is understood to be a literal representation of the characters’ plight even by the characters themselves.
Although Sweetheart Calico’s story has so far focused on her experiences in the city, the narrative now steps back to look at the impact her departure has had on her family and her community. Jimmy Badger explains that her absence has thrown her community off balance. She and the rest of her herd are essential parts of the greater whole, and he explains that after she left, violence, substance abuse, and general decline have plagued the reservation. This, too, is symbolic: The Indian Relocation act weakened reservations by coercing such a larger percentage of their populations away to cities. With fewer people to work together, reservations sank further into impoverishment and the government, noting the decline in population, decreased the resources that it provided to rural Indigenous communities. Sweetheart Calico does not belong in the city, and her presence there hurts both her and her family at home.
Richard and Klaus, although they chose to live on the streets in order to evade prosecution, embody the experiences of many Indigenous men who struggled to gain a foothold in cities where they were discriminated against in their search for work, education, and housing. That they are initially employed cleaning up toxic waste itself speaks to this culture of inequality: The job that they perform is unhealthy, underpaid, and undesirable for workers with better options. Although their people had been promised success if they left their reservations to move to the city, they were instead given low-paying, high-risk jobs. As they wander the streets of Minneapolis, they are all but invisible to the more privileged men and women who pass them by. The moment that best encapsulates their difficult situation, however, is their struggle to find someone who will give them a glass of water. It is telling that the employee of the liquor store they stop into will sell them a bottle of cheap wine but will not give them water. He is willing to let them buy something harmful but will not show basic human decency by giving water to the thirsty.
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By Louise Erdrich