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54 pages 1 hour read

Louise Erdrich

Antelope Woman

Fiction | Novel | Adult | Published in 1998

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Symbols & Motifs

Antelope Women/Sweetheart Calico

Content Warning: This guide contains discussions of the source text’s depictions of sexual assault, domestic violence, suicide, and substance abuse disorders.

Antelope, antelope women, and the character whom Klaus dubs Sweetheart Calico are the novel’s most overt symbol. They represent connections to traditional culture that are threatened by modernity, and in particular by assimilationist government policy. The antelope woman is a mythic figure present in many oral Indigenous histories, and although her meaning is fluid and variable, her association with nature, tradition, and the transmission of cultural values emerges as a common thread. In Antelope Woman, Erdrich uses the figure of the antelope woman to engage with the themes of Traditional Ojibwe Culture in Modernity and The Impact of Relocation Policy on Ojibwe People and their Communities. Sweetheart Calico embodies traditional Ojibwe culture both through her connection to the antelope woman myth and because of the way that she functions in the story: She is rooted into the history of the Roy and Shawano families and is one of the text’s many moments of engagement with the way that culture and tradition are passed down through each successive generation, anchoring families and communities into ways of being in the world that stretch back thousands of years. Her forced transfer to the city of Minneapolis is a symbolic representation of the coercive tactics used to incentivize Indigenous men and women to leave their traditional lands and relocate to urban cores following the Dawes act, and her decline in a city atmosphere is representative of a host of social and familial struggles that have plagued urban Indigenous communities in the 20th and 21st centuries.

Ojibwe History

Antelope Woman is a novel that is invested both in the micro-world of the Roy and Shawano families and in the macro-world that is Ojibwe history in the 19th and 20th centuries, particularly the history of the way that Ojibwe individuals, families, and communities were impacted by governmental policy. Through Erdrich’s depiction of the Roys and the Shawanos, she ultimately tells a much larger story, that of the various shifts and changes that Ojibwe people have undergone since their territory was invaded by white settlers and their government. Much of the history depicted by Erdrich focuses on space, land, and movement, but she also engages with Indigenous rights movements such as AIM (the American Indian Movement) that were active particularly during the mid-20th century. The first major piece of history described by Erdrich is the Dawes Act, an 1887 piece of legislation that sought to break up reservations by allotting parcels of tribal lands to individuals rather than the tribes as a whole. (Prior to the Dawes Act, Indigenous lands were owned collectively by various nations, then called tribes.) Indigenous individuals, including the Ojibwe in parts of North Dakota, Minnesota, and Wisconsin, were given small pieces of land and encouraged to shift from hunting and gathering to agriculture. The government sought to assimilate Indigenous men and women into American society by incentivizing the adoption of white cultural practices such as farming.

Another key piece of legislation that sought to assimilate Indigenous Americans through policy related to place was the Indian Relocation Act of 1956. This piece of legislation incentivized movement from reservations to cities by providing vocational training to Indigenous men and women who agreed to leave their ancestral homes and relocate to various urban centers. Like much of the United States’s policy related to its Indigenous populations, it was assimilationist in nature and sought to further separate Indigenous individuals from their families, traditional lands, and cultures.

Much of the thematic project of Antelope Woman centers around the disastrous impact of this policy, and through her depiction of Sweetheart Calico in particular, Erdrich demonstrates the damage done to both individuals and traditional culture through relocation and engages with the theme of The Impact of Relocation Policy on Ojibwe People and Their Communities. Although AIM is not a key focal point of the novel, Erdrich does use Rozin’s recollections of the movement to engage not only with its history, but with its problematics: AIM did much to advance the cause of Indigenous civil rights, but it has been criticized, especially by its female members, for a culture of patriarchy and toxic masculinity. Rozin’s experiences as an activist echo these criticisms and help Erdrich to paint a complex and accurate portrait of AIM.

Beads

Beads are a motif that runs through the novel, primarily through its epigraphs but also within the narrative itself. They represent intergenerational connection and the transference of cultural knowledge through families, and they speak to the theme of Traditional Ojibwe Culture in Modernity. The author initially uses a bead metaphor to describe the creation of the world, and in so doing she subtly asserts that tradition and cultural knowledge are part of the very fabric of both families and the societies that they live in. The contemporary Roys and Shawanos, although in many cases cut off from their traditions and their families because of having moved from their traditional lands to the city of Minneapolis, nonetheless remain deeply connected to their origin stories and to the many generations who came before. As the author develops the bead motif, she begins to explore the complexity of beadwork itself, noting the presence of colors other than blue, namely reds and yellows, to denote difficulty and unhappiness. This story certainly is not without conflict, although the broader argument is that the Roys and the Shawanos are/will be able to thrive despite their struggles. Thus, the use of colors other than blue in the beadwork that symbolizes the world itself speaks not to the idea of dire predictions but resilience. Ultimately, Rozin recommits to education, Sweetheart Calico is free, and Klaus feels ready to embrace sobriety. The twins are healed from their sickness, receive their Ojibwe names, and take possession of the string of blue beads now owned by Sweetheart Calico. It is suggested that the family has found a way to retain their connection to past traditions while living successfully in the contemporary world.

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