50 pages • 1 hour read
Joseph BoydenA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
The novel relates the struggle of the Cree Indians to keep their traditions alive in the face of colonization, modernization and racism. This struggle is exemplified in the novel in the distinction between “bush Indians” and “homeguard Indians”. Niska had a taste of town life as a child wants nothing to do with it. She did not like how the Indian children were treated in school, and she disliked being away from nature. She rebelled against the nuns and was, essentially, incarcerated, until her mother rescued her and the two left to live in the bush again. When she returns years later, she is unwelcome by most of the modernized Indians. Though she would prefer to live in the bush anyway, she does feel a sense of envy for the homeguard Indians, who are fat and full, and who seemingly want for nothing. She is thin and “wild-like,” by comparison.
Niska also faces another important trial when she falls in love with a French trapper. Though he is a white man, she begins an affair with him. When she eventually travels to Moose Factory to find him, he has sex with her in a church, a blasphemous act, and claims to have taken her “heathen power.” Niska had consented to sex because she thought he wanted to marry her. In this way, Niska seemed poised to give up her identity to start a new life with the French trapper. She eventually learns that he is as deceptive as she has been warned, and flees. She goes into her shaking tent, fearful that he has indeed stolen her power, and speaks to spirit animals again. After this incident, she no longer desires to be a part of the town, and only returns to retrieve Xavier after he is injured in war.
Another significant event in relation to tradition versus modernization is the story, relate by Niska, of her father’s execution of a windigo woman and her child. When a couple leaves the camp with their child and faces dire circumstances out in the bush, the husband dies. The woman is forced to eat his flesh to feed herself and her child, thus sealing her fate. She returns, and it is revealed that she has consumed human flesh. The Indians are frightened of her, realizing that she is now a windigo. Niska’s father is forced to kill her and the child for the sake of everyone else. The white men in Moose Factory, however, do not recognize this tradition of killing windigos. They look on the father’s actions as murder. The Indians scoff at the idea that Niska’s father must stand trial. Their ways are not the ways of white men, and so they ignore the entreaties to speak with Niska’s father. The white men come with soldiers and guns, however, and take Niska’s father away, where he dies alone. They are not even given his body to bury in the proper way. Time and again, the novel shows that there is a great conflict between the traditional ways of the indigenous people, and the law imposed by white colonizers.
Throughout the novel, people are concerned with their own safety, and with the safety of those entrusted to their care. For the Cree Indians, this means keeping their traditions intact and respecting nature. When issues arise, such as the killing of the bear, usually a sacred animal, for food, every effort must be made to ensure that no one acted greedily or against the rules of the group, or of nature. The bear is given every respect when being prepared for cooking, and even while being eaten. Otherwise, the bear’s spirit might bring doom onto the Indians, thus compromising their safety. Likewise, the desire to stick to the old ways often seems a double-edge sword, especially during the hard winters. An example of this is the couple who leaves the camp on their own with their child. They imagine their safety will be easier to defend as a smaller unit than with a large group, and so leave to find provisions. Instead, the husband dies in the cold and his wife eats his flesh, turning her into a windigo who must be killed for the protection of the others.
The safety sought by homeguard Indians on the reservation in Moose Factory is also ambivalent. Niska sees this firsthand when she returns to look for the French trapper she is in love with. She is viewed by the Indians as a wildling, and they want nothing to do with her. Some even view her as evil, as she keeps to the old ways. Niska, however, notices that the Indians seem lazier, and have forgotten their traditions. They dress like the whites, and drink a lot and have grown fat. Though the Indians are safe from starvation and the whims of nature, they have lost their traditions, and have lost their connection to nature.
Safety in the trenches is also a troubling concept. Xavier and Elijah know that they aren’t safe anywhere. Even when in their own trenches, where soldiers might expect to feel safe, they are subject to bombings, enemy raids, sniper fire, cold, and malnutrition, just to name a few of the setbacks they face. Xavier and Elijah are hunters, and are thus used to being in control. In the trenches, however, when their lives are in the hands of incompetent superiors and fellow soldiers, it is hard to say who is the hunter and who is being hunted. Moreover, their skill as snipers—a skill that keeps their fellow soldiers safe from enemy sniper fire—also makes them targets of the enemy.
Dehumanization is a theme at the heart of Three Day Road. Both the Cree Indians and white people are forced into dehumanizing circumstances. For the Indians, this dehumanization takes several forms. The first is seen in the guise of windigos, people who have eaten human flesh and who subsequently become beasts that constantly crave human flesh. These creatures, though seemingly human, must be killed by skilled windigo killers, like Niska and her father. A more ubiquitous threat lies in the dehumanization brought about by colonization and racism. White people’s contempt for Indian traditions and beliefs is evident throughout the novel and this attitude is even accepted an internalized by many of those Indians who choose to live among white people.
In war, dehumanization becomes a good thing. For the soldiers on the battlefield, being more of an animal than a human is often the only way to survive. Those who are unable to stomach the stench of death all around them are viewed as weak, while those who can endure the sight of death--even exist side by side with the dead for days on end, such as the famed German sniper that Xavier kills--are viewed as good soldiers. For Xavier and Elijah, the battlefield is a peculiar place in that, for many, they are already considered less than human because they are Indians. Ironically, it is their success in warfare that gains them the respect of white soldiers and elevates them to human status.
For all the death and misery that is seen on the battlefield, Xavier often notes in the narrative how, even when in no man’s land, the birds still flit about, unconcerned by the war that man is engaged in below. Also, despite the carnage, the flowers grow back, covering the damage done to the earth in a blanket of red. Similarly, the forest which burned around Xavier and Elijah on their way to enlist has begun to grow back by the time Xavier returns home. In this sense, nature is viewed as the final victor in the “eternal battle” between man and nature. No matter what nature must endure because of man, it bounces back.
Identity is another powerful theme seen throughout the novel. The person who struggles most with identity is Elijah. Elijah has been taught the ways of the bush by Xavier, and is a skilled hunter. He is precocious, however, and is always looking for adventure and new experiences. Xavier relates many suggestive examples of this quality in Elijah, including one where the two are trapped by a fire that engulfs the forest. Though destruction is all around them, Xavier looks at Elijah and sees that he is smiling, and that his eyes are shining energetically. Likewise, in the residential school, Elijah learns English quickly, and becomes so skilled that the nuns regret teaching him. He can use English to talk his way out of trouble as well. When on the battlefield, Elijah wants to be viewed as more than just a bush Indian. He garners the praise of his fellow soldiers, and relishes the attention. He begins talking in a British accent, thus highlighting his desire to identify as someone else.
Xavier identifies more closely with Cree traditions that Elijah does and this is reflected in his superior hunting skills. While he had been Elijah’s teacher and protector in Canada, in Europe he is viewed by others as merely an appendage to Elijah, or as he says many times in the novel, as an invisible person, while Elijah’s status continues to grow. This reinforces the idea that Indian identity is invisible or under threat of erasure in the novel. While Elijah finds success and friendship, in part, by throwing off his Indian identity, it also leaves him vulnerable to the madness that eventually consumes him. Xavier, on the other hand, returns home from the war and, with the help of Niska’s stories and traditional rituals, recovers from his terrible experiences.
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By Joseph Boyden