The Legend of the Indian Paintbrush retold and illustrated by Tomie DePaola, 1988.
This story is a retelling of a Native American legend.
In the distant past, there was a boy called Little Gopher who never seemed able to keep up with the other boys with the skills they would need to be warriors. His parents worried about his future, but he had other talents. He had a skill for making things, and the shaman of the tribe told him that his destiny would be different from the others.
One day, Little Gopher had a vision of a grandfather and a young maiden, who came to him, holding an animal skin, a brush made of animal hairs, and paints. These figures told him that these would be the tools he would use to accomplish great things for his people. He would spend his life painting the warrior’s deeds and the shaman’s visions so people would remember them. The maiden told him to find a white buckskin and paint a picture with the colors of the setting sun.
From then on, Little Gopher gathered animal skins and painted them with the scenes of great hunts, warrior’s deeds, and visions from dreams. When he found a pure white buckskin, he tried to paint it with the colors of the setting sun, but they never looked right. He kept trying and studying the sunset to figure out how to make the right colors.
One night, he heard a voice telling him to take the buckskin with him to watch the sunset and that he would find what he needed on the ground there. He did as the voice told him, and he found brushes with paint stuck into the ground. He used the brushes, and they were just the right colors. The next day, everyone saw plants growing with beautiful colors, like the colors of a sunset, where the brushes had taken root.
My Reaction
I remember this book from when I was a kid, and I always kind of paired it in my mind with The Legend of the Bluebonnet by the same author, Tomie DePaola because both of them are retellings of Native American folktales about the origins of particular flowers. In the back of the book, there’s an Author’s Note about the story. A friend of Tomie DePaola had recommended to him that he write this story about the state flower of Wyoming, the Indian Paintbrush, because he had already written about the state flower of Texas in The Legend of the Bluebonnet. The folk tale about the origins of the Indian Paintbrush came from a book about stories and legends about Texas Wildflowers, which was given to Tomie DePaola by another friend. Although the Indian Paintbrush is the state flower of Wyoming, it also grows in Texas.
When I was a kid, I was often too impatient or absorbed with the main story to read Author’s Notes, Forewords, Afterwords, or any explanations outside of the main story, but as an adult, I find that they really do add to the story by adding context. I appreciated this story even more after understanding its connection to the other story, The Legend of the Bluebonnet, and how the author learned this story before making his own retelling.
When Clay Sings by Byrd Baylor, illustrated by Tom Bahti, 1972.
This children’s picture book is a salute to the ancient makers of Native American pottery, dedicated to these makers and the museums that preserve their work. It’s written as free form poetry with images of the American Southwest and designs from Native American pottery.
The story sets the scene on a desert hillside, where pieces of ancient pottery are buried. Sometimes, Indian (Native American) children dig up pieces of old pottery, and their parents remind them to be respectful of what they find because they are pieces of the past and of lives that went before. Sometimes, they’re lucky enough to find pieces that fit together or even a bowl that isn’t broken.
They reflect on the time and skill that went into making the pottery and how strong the pottery would have to be to last well beyond the lives of the people who made it. They think about the people who painted the beautiful designs on the pots and what their lives were like. Could their own children have requested favorite pictures painted on their bowls?
Some designs show animals or bugs or hunters, but others show bizarre creatures that might be monsters or spirits. Others show a medicine man trying to cure a child, ceremonies, dancers in masks and costumes, or the traditional flute player. People can reflect on the lives of those long-ago people and how they compare to the lives of people today.
There is a map in the back of the book which shows the areas of the American Southwest (Arizona, New Mexico, Utah, and Colorado) where the pottery designs the book uses originated from and the tribes that used them.
This is a Caldecott Honor Book. It is available to borrow and read for free online through Internet Archive (multiple copies).
My Reaction
I grew up in Arizona, and I remember our school librarian reading books by Byrd Baylor to us in elementary school during the late 1980s or early 1990s. She wanted to introduce us to this author because she wrote about the area of the United States where we lived. In fact, this book about pottery was fitting because, when they were building our school in the 1970s, they found some ancient pottery. They used to have it on display in the school library. Even to this day, it’s common for people creating buildings in this area to have the site surveyed by archaeologists. Finds are fairly common, and the usual procedure is to thoroughly document everything that gets uncovered before burying it again in the same location and constructing the building over it. One of the reason why they usually rebury finds is that, in this dry, desert climate, putting them back into the ground will actually preserve them very well. It’s possible that later generations will find them again (especially with the location documented) when the building is gone or no longer necessary, but they may have better instruments or techniques for analyzing them.
I’m a little divided on how much I like this book, though. On the one hand, I like books about folklore and traditional crafts, and this book focuses on a geographical area that’s very familiar to me. On the other hand, the free verse poetry that reflects on the feelings of people about the pottery doesn’t appeal to me quite as much as books which show the process of making it, like The Little Indian Pottery Maker. I like to see the process and learn more of the known background legends of some of the designs than just try to imagine what things might have been going through the minds of the designers. Toward the end of the book, they show the legendary humpbacked flute player, but they don’t tell you that this figure is called Kokopelli and that there are legends about him. It’s a nice book, but I just felt like there was potential to include more background information.
This book uses the word “Indian” for “Native American” or “America Indian”, which is common in older children’s books.
#12 The Mystery of the Laughing Shadow by William Arden, 1969.
The mystery begins when Bob and Pete are bicycling by the old Sandow estate and they hear a call for help. Although it’s dark they can’t see who yelled for help, they can tell that the person threw something small that lands near them. They pick it up and discover that it is a small gold amulet. Then, Bob and Pete have to hide when a dark, shadowy figure comes looking for the amulet. The figure appears humpbacked and has a weird laugh that Bob and Pete have trouble describing.
They tell Jupiter what happened, and he joins them in searching for the person who called for help and figuring out the significance of the amulet. Someone steals the amulet from Jupiter, although Jupiter manages to save a message that was hidden inside the amulet. Then, they consult an expert in Native American languages and antiquities and learn that the amulet may be part of the Chumash treasure hoard, a treasure stolen from the Spanish settlers of the area many years ago by Chumash Indians (Native Americans) who once lived in the area. People have searched for the treasure for many years, but no one has found it. However, the message that was hidden inside the amulet is written in a language that belongs to the Yaquali Indians of Mexico (this is a fictional group, not the Yaqui), a remote tribe mostly living in isolation but known for their climbing skills. The expert is puzzled because he can’t figure out what the connection can be between the Chumash and the Yaqualis. The two group don’t live in the same area, their languages aren’t related, and the Yaqualis had nothing to do with the lost Chumash treasure hoard.
Jupiter says that their next move should be to investigate the Sandow estate. At first, they plan to make an excuse that they’re researching the Sandow estate for a school project, but to their surprise, Ted Sandow, grandnephew of Sarah Sandow, who owns the Sandow estate, shows up at Jupiter’s uncle salvage yard. Ted is just a few years older than the Three Investigators, and he explains that he came from England to visit his Great-Aunt Sarah after his father died. He says that his aunt wants to clean out a bunch of old things that have been in storage on the estate and that someone recommended the salvage yard to him. He invites the boys to the estate so he can show them some antiques that Jupiter’s uncle might want to buy. It seems like quite a coincidence that Ted Sandow would just come looking for them and give them an invitation to the Sandow estate just when they were planning to investigate the place, but the boys can’t pass up the invitation.
At the Sandow estate, the boys are amazed at the antiques that Sarah Sandow is offering to sell, and they’re sure that Jupiter’s uncle will be interested. They spend some time chatting with Ted, Great-Aunt Sarah, and Mr. Harris, a friend of the Sandows who has started a Vegetarian League with the help of Sarah Sandow. Sarah tells the boys that the reason she wants to clean out some of the clutter around the estate is that they recently had a burglary. They all explain to the boys that a small gold statue (the amulet) was stolen from the estate by an unknown boy. It was one of a pair that used to belong to Sarah’s brother, who was Ted’s grandfather. The boys explain that they are investigators and that they would be happy to help them recover the little statue, without telling them that they had it in their possession at one point or about the message they found with it. The Sandows hire boys to find it, promising them a reward if they’re successful, but some things about their offer don’t ring true.
For one thing, Ted Sandow asks the boys about the meaning of the question marks on their business card before he even looks at the card, indicating that he already knew about their investigation business and that he sought them out for that purpose rather than just to sell things to the salvage yard. It’s also strange that he stresses that they will reward the boys for the return of the amulet with “no questions asked” about how they found it. What are the Sandows hiding, and what is the meaning of the message that was with the amulet? Do they know the location of the Chumash hoard, or do they have it themselves? Who was the mysterious shadow with the weird laugh? Lives may hang in the balance as the boys struggle to learn the identity of the laughing shadow.
The book is available to borrow and read for free online through Internet Archive.
My Reaction
I like books that reference history, but this book bothers me a little because of the introduction of the Yaquali. The Chumash are real, but the Yaquali are a fictional group, and it just feels strange to have the book start with a real group of Native Americans and then incorporate a fictional group. It also makes the story feel a little contrived that the villain needs the Yaquali for their excellent climbing skills to reach the treasure when it doesn’t seem like the Yaquali had anything to do with placing the treasure where it’s hidden.
The explanation behind the laughing shadow also feels a little contrived. There’s a logical explanation but at the same time, it depends on the villain having a pet that makes a sound that sounds like a laugh, and this pet’s origins point to the villain’s origins.
The part of the story that I thought was most interesting was that, while the Three Investigators are suspicious of the Sandows, it’s implied that the suspicious is mutual. The Sandows offer the Three Investigators the job of finding the amulet with “no questions asked” about how they found it, and there is an implication that they suspect that the boys stole it. The implication that the “no questions asked” is actually an invitation to the boys to return what they took with a promised reward and no repercussions. However, at the same time as the boys accept the job from the Sandows, they have their own suspicions about what the Sandows are doing and what the meaning of the message in the amulet is. They see the investigation job as a way to learn more about what’s going on. The interesting part is that, while each of them has some reason to suspect each other, the real culprit in this situation isn’t either of them.
Spoilers
Although the boys suspect Ted at first, the real villain is Harris. Years ago, Sarah Sandow’s brother, Ted’s grandfather, learned that the Chumash hoard was located on their property, but for reasons that no one seems to know, he killed the only person who could tell him where it was and had to leave the country. Ted was born in England, and he has been visiting his Great-Aunt Sarah. He met Mr. Harris on the way here, and Harris introduced himself to Sarah on the pretext of getting a donation to help set up a society for vegetarians in the area. He had already figured out where the hoard was located on her property, and he had convinced some young Yaqualis from Mexico to come to the United States to help him get it.
The treasure is hidden in a cave which can only be reached by experienced climbers, and the Yaqualis are known for their climbing skills. One of the Yaqualis realized that what Harris wanted them to do was illegal and that he was planning to do away with them when it was all over. He managed to get word to his family, and he put the message in the amulet in the hopes that someone would find it later and help him and the others.
Jupiter figures out that Harris is the villain when he realizes that the mysterious laugh isn’t human; it was caused by a kookaburra, a pet of Harris’s from Australia. His shadow only looked humpbacked because the bird was sitting on him at the time. Jupiter gets the police to check with the Australian authorities, and they learn about Harris’s criminal past. By then Harris has taken Bob and Pete hostage, and they must stage a daring rescue to save them. For a while, Bob and the young Yaqualis are trapped in the cave with the treasure, but a couple of other Yaqualis who have been searching for them help to rescue them. At the end of the book, the ownership of the treasure still has to be determined, but many museums are hoping to acquire pieces for their collections.
A Native American Feast by Lucille Recht Penner, 1994.
This nonfiction children’s book explains the traditional foods of different Native American tribes and how they were prepared. (Throughout the book, they are referred to both as “Native Americans” and “Indians”, but mostly, the book uses the term “Native Americans.” The focus is on Native American tribes in the area that is now the United States, but the book includes information about various tribes across the United States.)
It starts with an Introduction that explains how European settlers came to North America and how the first settlers almost starved to death because they weren’t prepared for the conditions they found and didn’t understand the plants and foods of the Americas. In those early years of the colonies, the colonists relied heavily on help from nearby Native American tribes in learning techniques for hunting and growing food in North America. These colonists had to adopt some of the Native American foods and techniques of getting food in order to survive. Not only did European colonists adopt some foods used by Native Americans, but Native Americans also adopted foods that were introduced to them from Europeans, including some plants and grains, like apples and wheat, and some domesticated animals, like sheep. The focus of this book is on Native Americans and their cooking and eating habits, both pre-colonization and post-colonization. For more information about what the colonists were cooking and eating, see The Colonial Cookbook.
The book explains how we know what we know about Native American foods and cooking. Some information was recorded by early European colonists in America and European scientists who were interested in plants of the Americas, and archaeology provides information in the form of animal bones, clamshells, and pollen from plants that Native Americans cultivated, going back hundreds and even thousands of years. Native American eating habits shifted throughout their history, although they shifted very abruptly with the European colonization of North America.
The book is available to borrow and read for free online through Internet Archive.
Contents
Every chapter, including the Introduction, contains recipes that readers can make at home. Some of them are easier than others. Some recipes include pieces of Native American folklore about them or the foods in the recipes. Many of the illustrations are 19th century drawings.
Rather than organizing the book based on tribe or geographic region, the chapters of the book are based around particular types of food or cooking and eating concepts:
Introduction
This section introduces how historians know about the history of food among Native American tribes and how their diets changed after the arrival of Europeans.
Recipes in this section are:
Hickory Nut Soup
Green Succotash
Pueblo Peach Crisp
Discovering America
This section includes information about the earliest known hunting and cooking habits of Native Americans. It includes a description of the “land bridge” theory of how the ancestors of Native Americans arrived in the Americas from Asia. As of the early 21st century, we still don’t have a definitive answer for precisely how ancient people first arrived in the Americas, more recent theories include the possibility of these ancient people being seafaring rather than finding a land crossing, although the land crossing theory is also still possible.
Then, it explains about the arrival of the European colonists. It doesn’t sugar coat that the arrival of the colonists and their westward expansion led to the extinction and endangerment of native animal species because these newcomers hunted them without restraint. The introduction of unfamiliar diseases, like measles and smallpox, to the Native Americans took many lives, sometimes even killing whole tribes. These drastic changes greatly impacted the lives and lifestyles of Native Americans, although some traditional habits survived, including the preparation of traditional types of foods.
There are no recipes in this chapter.
A Great Mystery
This chapter explains about hunting and gathering and the development of agriculture among ancient Native American tribes. The “mystery” is about the development of corn as we know it. It was never really a wild plant. The evidence suggests that ancient Native Americans deliberately created it by cross-pollinating different wild grass plants, but it isn’t really known which ones. Most of this chapter explains how widespread corn was as a food and the uses and folklore that different tribes had for it.
Recipes in this section are:
Roasted Corn on the Cob
Blue Pinole – a blue cornmeal-based drink with sugar and cinnamon, from the Southwest
Thumbprint Bread (Kolatquvil)
Hopi Blue Marbles – boiled balls of blue cornmeal dough, a traditional breakfast food
Wagmiza Wasna – a mixture of cornmeal and dried berries
Treasure
This section is about foods that Native Americans introduced to the rest of the world, like pumpkins, peanuts, chili peppers, sunflower seeds, maple sugar, and different varieties of beans, including kidney beans and lima beans.
Recipes in this section are:
Cherokee Bean Balls
Apache Pumpkin with Sunflower Seeds
Popped Wild Rice
Zuni Green Chili Stew
The Hunt
This chapter is about Native American hunting techniques and the animals they hunted.
Recipes in this section are:
Broiled Buffalo Steaks
Venison and Hominy Stew
Feast and Famine
This chapter is about Native Americans who lived in areas where food was scarce and ways of foraging for food during times of famine. It also explains special feast days.
Recipes in this section are:
Mouse Cache Soup – made with beef broth and seeds: sunflower seeds, sesame seeds, buckwheat groats, and millet
Iroquois Strawberry Drink
Mushrooms Cooked in Oil
Berries, Flowers, and Bear Fat
This chapter explains the seasonings that Native Americans added to food and cooking techniques that added nutrients.
Recipes in this section are:
Fried Squash Blossoms
Pemmican Cakes – the origins of beef jerky
Maple Sugar Drink
Wild Grape Dumplings
Inuit Ice Cream – a berry dessert originally made with seal oil but made with egg whites here
Wojapi – a Sioux fruit pudding
Lighting the Fire
This chapter is about how plants and animals were processed to make them ready for cooking, such as how corn and acorns were ground into flour and how animals were butchered. When they had to boil water, they often used vessels that would have been damaged if they were put directly over fire, so they would heat stones and put them into the water instead.
Recipes in this section are:
Broiled Salmon Steaks with Juniper Berries
Broiled Rabbit with Corn Dumplings
Baked Beans with Maple Sugar
A Basketful of Water
Native Americans didn’t have cooking pots and pans made out of metal or glass until after the European colonists arrived. Before that, their cooking vessels were made of wood, stone, pottery, or tightly-woven baskets. This chapter explains the different types of cooking vessels they had, including the shells of pumpkins and gourds.
Recipes in this section are:
Pumpkin Shell Soup
Good Manners
This short chapter is about eating manners, superstitions, and taboos among different tribes. There are no recipes.
Thanksgiving
This section explains how Native Americans would give thanks to their Creator or Great Spirit or Nature or to animals and plants themselves for the foods that helped keep them alive. There are no recipes in this chapter.
Yetsa’s Sweater by Sylvia Olsen, illustrated by Joan Larson, 2006.
Yetsa and her mother go to her grandmother’s house to help her prepare wool for making a sweater. Yetsa is getting too big for the sweater she’s wearing, but she still loves it because her grandmother knitted designs in it that have personal significance to her and her family.
Yetsa’s grandmother builds a fire and brings a large pot for the wool. They have to sort through the fleeces they received from Farmer McNutt and remove any little twigs or hay or anything that doesn’t belong. Yetsa yells when she finds some sheep poop stuck in the fleece. After they’ve removed the debris as best they can, they wash the fleece in hot water over the fire. Then, they rinse it in cool water and wring it out.
While the wool dries on the clothesline, they take a break and have some bread and blackberry jam.
The following week, they begin pulling apart the fibers of the wool, making it fluffier, a process called “teasing.” Then, Yetsa’s grandmother runs the wool through a carding machine, and they begin spinning it into yarn with a spinning machine.
When the spinning is finished, Yetsa’s grandmother has enough wool to make many sweaters.
In the back of the book, the author explains that Yetsa is her own granddaughter and that knitting is a traditional skill for Coast Salish women. They learned knitting from Scottish settlers who came to British Columbia, and the sweaters they made came to be called Cowichan sweaters, after the largest tribe in the region. Children like Yetsa begin learning how to prepare wool and knit at a fairly young age.
The book is available to borrow and read for free online through Internet Archive.
My Reaction
I love books that show people making traditional crafts, and I enjoying following this one from beginning to end! Readers get to see each step in the process of making the sweater, starting with the wool and ending with the finished sweater. I’ve been knitting from a young age, but I’ve never tried spinning my own wool, and I liked seeing the intricate patterns of the sweater.
When I was a kid, I often ignored authors’ explanations because my focus was on the story, but as an adult, I like the added details of author’s explanations. This is a family story because Yetsa in the story is based on the author’s own granddaughter.
Kirsten Learns a Lesson by Janet Beeler Shaw, 1986.
It’s November, 1854, and now that nine-year-old Kirsten’s family has settled in their new home in Minnesota and the harvest season is over, it’s time for the children to go to school. Kirsten and her brothers, Lars and Peter, will go to the small local school with their cousins, Lisbeth and Anna. Powderkeg School is a one-room schoolhouse in a little log cabin. Lisbeth and Anna’s stories about what Powderkeg School is like worry Kirsten. They talk about how strict their teacher, Mr. Coogan, is. Sometimes, the boys in class get rowdy and fight, and Mr. Coogan uses physical punishment on them. However, the girls tell Kirsten that she probably won’t have any problems with Mr. Coogan because he likes children who are well-behaved, and Kirsten is well-behaved. Still, Kirsten is nervous about what her new school will be like.
When they get to school, they learn that Mr. Coogan was injured in a fall from his horse, so they will have a replacement teacher, Miss Winston, who has only recently arrived from Maine. When one of the mean boys in class says he hops the horse also stepped on Mr. Coogan, Miss Winston tells him that nobody talks out of turn in her class and, although they live in the country, “we are not savages like the Indians.” (This is a 19th century attitude toward Native Americans, but this concept is challenged later in the story.)
Miss Winston has each of the children in class introduce themselves so she can get to know everyone. When it’s Kirsten’s turn to say her name, she forgets to address her teacher as ma’am, like the other students. Miss Winston insists that she say “ma’am”, and when she sees Kirsten struggling with the language, she asks Kirsten if she speaks English. Kirsten says that she speaks a little, and her cousins explain that her family just came from Sweden and that they speak Swedish at home. Miss Winston says that “practice makes perfect”, so Kirsten will practice her English in school. For now, she will have the easiest lessons and share seven-year-old Anna’s schoolbook.
When the mean boy, Amos, laughs at Kirsten, Miss Winston glares at him and strikes the school’s iron stove with her ruler, startling the students. Miss Winston says that her father was a ship’s captain, so she knows how to be in charge of her students, like he was in charge of his crew. Then, she deconstructs the sentence “Miss Winston hit the stove”, pointing out which words are the subject, verb, and direct object of the sentence. Then she warns the class to “Be careful that the direct object of hit isn’t the student.” The implication is that Miss Winston is just as willing to use physical punishment against her students as Mr. Coogan was.
When Amos introduces himself to Miss Winston, we learn that he is nineteen years old, the same age as the new teacher, but the new teacher says that, in spite of being the same age, she’s still the teacher, and he’s the student. In spite of being more a young man than a boy in age, Amos has only just finished the third reader, and Miss Winston says her role is to help him read and do math like a man would, embarrassing Amos. (He can’t use his age to put himself on an equal footing with the new teacher because they are not intellectual equals. She’s the same age, but she has graduated from her own school and become a teacher, and he’s still struggling along with low level math and reading.)
Anna helps Kirsten with her lessons, and Miss Winston praises her for helping to teach Kirsten, but she doesn’t praise Kirsten for doing a good job. At the end of the school day, Kirsten and her cousins talk about the new teacher. Anna thinks that Miss Winston seems nice, but Kirsten thinks that Miss Winston doesn’t like her and that she seems very strict. She asks if that was what Mr. Coogan was like, and Lisbeth says he was worse. The best part of the day for Kirsten was lunchtime, when the children were allowed some play time. When she ran around and played tag with the other children, it didn’t matter if she didn’t speak much English.
When the girls play school with their dolls, Anna imitates Miss Winston and her comment about “savages.” Kirsten asks the other girls what that word means. They say it means “wild.” Kirsten asks them if the Indians (Native Americans) are really like that, and they say that some people say they’re kind and will help people if they need food but others day that they’re “cruel and bloodthirsty.” They’ve seen an Indian man before. He came to their house when their mother was roasting meat, and he left when their mother gave him some. They thought he looked pretty “savage” because his face was painted, and he had eagle feathers in his hair. The girls say that Native Americans also wear knives and live in tents. As a farmer, their father is concerned about the Native Americans. He knows that, if the farmers take too much of their usual hunting grounds for farming, it will drive away the animals, and the Native Americans will be starving and angry. While he is happy that he has been able to secure some farmland for his family (I explained a little about the famine conditions and lack of farmland in Sweden around this time that caused people like the Larsons to leave their country when I covered Meet Kirsten), he is aware that the Native Americans also need land for their survival.
At school, Miss Winston announces that each student will memorize a poem and recite it for the class. When they recite their poems, she wants them to say them with feeling and show the emotions their poem is trying to convey. Kirsten worries about this assignment because she’s still learning English. It’s hard enough for her to learn to read anything in English and understand the meaning of the words. She doesn’t know how she can also learn to memorize an entire poem and say it in front of everyone. Miss Winston gives Kirsten a short poem to learn, but having even a short one doesn’t seem to help Kirsten.
Meanwhile, Kirsten has her first encounter with a Native American when she spots an Indian (Native American) girl watching her while she’s getting water from the stream. The girl runs away, but Kirsten finds a blue bead that she dropped. Kirsten takes it and leaves her a little pretend cake that she and her cousins made for their dolls. Later, she finds that the cake is missing and that there’s a green duck feather in its place. She and the Indian girl trade little objects in this way, gradually becoming friends.
Kirsten’s secret friendship with the Native American girl becomes a comfort to her when school is stressful. Frontier teachers often board with families who live near the school, and when Miss Winston comes to stay at Kirsten’s aunt and uncle’s house, Kirsten feels like school is following her home. What’s worse is that Kirsten’s family will be joining them for dinner, and they will practice English during the meal. Kirsten knows that the meals, instead of being comfortable family time, will now be like lessons, and they will struggle to say things they would want to say because her family still hardly knows English. Worse yet, Miss Winston is cross with Kirsten because she can’t seem to memorize even her short poem.
Sneaking away to visit the Native American girl, who is called Singing Bird, gives Kirsten an escape from her struggles with English. Somehow, Kirsten and Singing Bird manage to communicate well enough with each other, even though neither of them speaks each other’s language. Then, Singing Bird takes Kirsten to see her village. To her surprise, Kirsten realizes that she has been gradually teaching Singing Bird English words without realizing it. However, Singing Bird’s people are going to be moving on soon. Kirsten’s uncle is correct that farming is driving away the animals the Native Americans depend on for food, and they’re suffering for it. Singing Bird invites Kirsten to come with her tribe when they leave, and it’s tempting to think of living an exciting life, traveling with Singing Bird and not going to school. But, is that what Kirsten really wants?
The book ends with a section of historical information about frontier schools in the mid-1800s.
The book is available to borrow and read for free online through Internet Archive (multiple copies).
My Reaction and Spoilers
Along with the first book in the series, this is the book that I remember the best of the Kirsten books. I think I either didn’t read the others or didn’t finish them because there are some sad things in the Kirsten stories that I didn’t like. In the first book, Meet Kirsten, another child Kirsten befriends on the journey to Minnesota dies of cholera. It’s historically accurate that some children died of disease on the journey west, but it was still hard to take. I also talked about how the reason why families like Kirsten’s wanted to come to America was that Sweden was experiencing famine around this time. The first book didn’t say much about that, but in this book, Kirsten remembers experiencing hunger in Sweden when her father’s crops failed and how her little brother cried from hunger.
Kirsten understands the plight of the Native Americans when they have to move to a new area when their food supplies run low. However, when Singing Bird invites Kirsten to come with them, she realizes that would mean leaving the rest of her family, and she can’t do that. While it’s tempting to go with her friend and escape the problems in her life, Kirsten can’t do that without also giving up the good things in her life and trading the problems in her life for a different set of problems. Although there are appealing aspects to their lives, the Native Americans also have their own struggles. To use an old adage, the grass isn’t always greener on the other side of the fence. People say it in different ways, but just because someone else’s situation is different doesn’t always mean that it’s better.
In this book, we also see what it’s like for Kirsten’s family as they begin learning English, so they can communicate with other people in their new country, and the children begin going to school. The little frontier school is different from other schools they’ve experienced before, and the teachers are strict. They have to be strict because some of the students are rough and fight with each other physically, and they have to make it clear that they’re not going to put up with that. This is a real-life aspect of schools from this time period. Fortunately, we never see the teacher actually using physical punishment against anybody. She just threatens to do it so her students will think twice about misbehaving.
When Miss Winston comes to board with Kirsten’s relatives, Kirsten thinks that everything is going to be worse, that she’s constantly going to be bombarded with lessons and the problems she’s been having at school. However, it turns into an opportunity for Kirsten and Miss Winston to get to know each other better. At first, Miss Winston can’t understand why Kirsten is having such a difficult time remembering her poem, even though it’s pretty short and easy. It’s partly because she’s still having difficulties with her English, but also, the content of the poem has no relation to anything currently happening in Kirsten’s life. It doesn’t interest her, and her mind is preoccupied with all the changes happening in her life, making it difficult for her to focus on the poem and remember it. When Miss Winston shows Kirsten a model of her father’s ship, it brings back memories of the ship Kirsten’s family traveled on when they came from Sweden. Miss Winston realizes that Kirsten has strong memories of the ship, so she gives her a different poem to memorize, one about a ship. Kirsten finds this poem easier to remember because it connects to memories she already has.
Although Miss Winston can be tough, she genuinely does care about Kirsten and looks for ways to help her learn. It just takes time to figure out the best way to help her, and Kirsten also needs time to adjust to her new language and new home. Once Kirsten sees that it’s possible for her to learn and for her new home to begin feeling like home, she begins to feel better about her new life in Minnesota.
I enjoyed the realistic aspects of the story and the references to historical events and real life conditions on the frontier. I think I liked this story better as an adult because I understood more about the historical background than I did when I was a kid. Parts of this series are still sad. Kirsten remembers people being sick and dying on the journey to America, and although she doesn’t go into detail about it, her family did suffer genuine hardship in Sweden.
Jingle Dancer by Cynthia Leitich Smith, illustrated by Cornelius Van Wright and Ying-Hwa Hu, 2000.
Jenna is inspired to become one of the jingle dancers at the powwow because her grandmother has been a jingle dancer. She loves the way the little cone-shaped bells on the dancers’ costumes sing!
Her grandmother tells her that there won’t be enough time to get the tin for making the jingles for her costume this time, but next time, she can dance with the Girls group.
Jenna knows how to do the dance because she has watched old videos of her grandmother dancing and has practiced. However, she can’t really do a proper jingle dance without the jingles for her dancing costume.
However, her grandmother isn’t the only person Jenna knows who has been a jingle dancer. Other women in Jenna’s family and among her family’s friends have also been jingle dancers, and not all of them dance anymore. Perhaps, with their help, Jenna can get the jingles she needs in time for this powwow!
The book is available to borrow and read for free online through Internet Archive.
My Reaction
I liked the way the book showed how Jenna’s family and friend supported her and helped her to take part in a tradition that they have all shared. They can’t all be there to see Jenna when she dances, but Jenna dances for all them, her dress covered in borrowed jingles!
A section in the back of the book explains more about Jenna’s tribe and the traditional dance shown in the story. The story is set in Oklahoma, and Jenna is part of the Muscogee (Creek) Nation and has Ojibway (Chippewa/Anishinabe) ancestry. Elements of both tribal cultures appear in the story. The tradition of jingle dancing originated with the Ojibway people, and the book describes details of the costume (called “regalia” in the book) that women and girls wear to perform the dance. The book also contains a glossary of words that appear in the story with some additional details about their significance.
I think this story is a fun way to introduce readers to Native American traditions that may not be familiar to them. I also enjoyed the pictures, which have a lovely, dream-like quality to them.
The Mystery of the Gulls by Phyllis Whitney, 1949.
Taffy Saunders and her mother are heading to Mackinac Island for the summer while Taffy’s father is in the hospital, recovering from a car accident. Taffy’s mother’s Aunt Martha has recently passed away, and she left the hotel she owned to Taffy’s mother. It’s a strange bequest because Aunt Martha hadn’t gotten along with her niece for years because she had disapproved of her marriage. There is also a condition on the inheritance. In order to retain ownership of the hotel, Taffy’s mother has to run it herself for a summer. Taffy thinks that it all sounds strange and mysterious, but her mother says that her aunt was an eccentric, and it was often difficult to understand why she did some of the things she did.
Taffy’s mother worries that something will go wrong over the summer that will prevent her from owning the hotel. It isn’t really that Taffy’s mother wants to be a hotel keeper, but since Taffy’s father’s accident, they’ve spent most of their money on medical bills. When he gets out of the hospital, he won’t be able to do his old job, which involved a lot of travel, so they’re going to have to settle down in a new city. Taffy is happy about living a more settled life than they used to live, but they’re going to need all the money they can get to buy a new home. Taffy’s mother is hoping to sell the hotel to pay their bills and buy a new home, but she can’t do that unless she can prove that she can manage the hotel first. Mrs. Saunders is hoping that her aunt’s long-time housekeeper, Mrs. Tuckerman, will help her make this summer a success, while Taffy is hoping that Mrs. Tuckerman’s daughter, Donna, will be a friend for her. Because their family has moved a lot, Taffy hasn’t had many opportunities to make and keep friends.
On the boat ride to Mackinac (which they point out is pronounced “Mackinaw” by locals), Taffy meets a boy about her age, David Marsh, who is going to Mackinac to visit his grandmother, and they talk about the sights to see on the island. There is an old fort on the island that is now a historic site for tourists, and David offers to show Taffy around. He tells her where his grandmother’s house is and says that she can come see him there, or he’ll come to the hotel, Sunset House, to see her.
When Taffy sees Sunset House, she thinks it’s charming. The hotel is a large, old house with turrets, cupolas, and a widow’s walk. Mackinac Island in general seems charming. Cars are not allowed on the island, so people get around with horses, carriages, and bicycles. Taffy’s mother talks about wanting to “wake this place up”, but Taffy thinks that the calm, sleepy atmosphere is right for the house and doesn’t want to disturb it. Since Taffy has moved a great deal with her parents because of her dad’s job, she has lived in many hotels and apartments, and she finds the old-fashioned and comfortable furniture at Sunset House to be homey. Taffy thinks that the home-like atmosphere of Sunset House is a nice change and that she will like it there. The room she shares with her mother is beautiful, also filled with old-fashioned furniture and a charming alcove with a lovely view.
It seems like Aunt Martha’s usual guests prefer the place quiet, too. The first guests that they meet are the Twig sisters, a pair of elderly ladies who are at first concerned about a new child in the house. Until Taffy arrived, the only child at Sunset House was Donna, who is described as a quiet child. Aunt Martha only rented rooms to adults with no children. Taffy learns that Donna, who is about her age, is usually never even allowed to bring other children to visit her. Taffy feels sorry for Donna and hopes that she will want to be friends as much as she does.
Besides Mrs. Tuckerman, the housekeeper, there is also a cook named Celeste. When Taffy and her mother first arrive, they are told that Celeste hasn’t prepared lunch because she’s been seeing “omens.” Apparently, this is something that she does periodically, and Mrs. Tuckerman thinks that, this time, it’s just because she’s upset about Mrs. Saunders arriving. There are three other people who also work in the kitchen, but they all seem pretty useless without Celeste’s direction. Fortunately, Mrs. Saunders is a woman of action, so she immediately takes charge of making sandwiches for lunch. To speed things up, she even offers to let guests come to the kitchen to make their own sandwiches, any kind they want, if they wish to. Although Mrs. Tuckerman isn’t sure that will work, lunch turns out fine. However, Taffy has a strange encounter with Celeste in the garden.
In the garden, Celeste asks Taffy what word the gulls are saying. Taffy did have the feeling before that the gulls are saying a word, and it sounds like the word “help” to her. Celeste says that’s what she thought, and she says that’s a sign that a storm is coming. Her fear of the bad storm coming is why she feels like she can’t cook, and it bothers her that nobody else seems to understand, implying that there is impending doom. Taffy shows Celeste a map that David drew to his grandmother’s house, which she is having trouble understanding. Celeste explains to her how to get to the house, and she also mentions a shortcut, but she warns Taffy not to take the shortcut after dark because it goes through a “goblin wood.”
Taffy meets Donna for the first time at lunch. Donna is a shy girl, but she is glad that Taffy is there because she has spent much of her time alone since children are not usually allowed at Sunset House. Taffy asks Donna about Celeste and what she means about the “goblin wood.” Donna explains that Celeste and her family have lived on Mackinac for a long time because they are descended from fur traders (this is why Celeste has a French name, although the book doesn’t mention it directly) and Native Americans (the book uses the word “Indians”). Because of this heritage, Celeste has a lot of superstitions about the island and the spirits that supposedly inhabit it. Taffy doesn’t believe in spirits, but she can’t resist taking the shortcut to David’s grandmother’s house, just to see what it’s like. She has an odd encounter in the woods with a Native American boy (called an “Indian”) wearing overalls, who refuses to speak to her and seems hostile toward her.
When Taffy sees David, she tells him everything about Celeste and her encounter in the “goblin wood.” David says that he’s taken the shortcut through the woods many times without a problem, and he never had any reason to think that it might be haunted. Taffy is a little insulted at his comment that maybe girls get scared easier than boys, and David explains that the boy might not have been as unfriendly as she thought because her imagination might just have been fueled by Celeste’s stories, so she was primed for something scary or sinister to happen. They reconsider that theory when the two of them walk back through the “goblin wood” and find a note left on a tree, telling her that she’s not wanted on the island and that her presence makes the “manito” angry. David says that the “manito” is one of the Native American gods or spirits who supposedly inhabit the island. (This is a real concept in Native American lore, but I’ve seen it spelled “manitou.”) Whoever wrote the note was trying to scare Taffy, but why?
David is intrigued by what Taffy has told him about Celeste and her “omens” and the “goblin wood”, the note left for Taffy, and the unfriendly boy in the overalls (who Taffy sees again, talking to Donna, when she and David try out his grandfather’s binoculars), and he says he is willing to help her investigate further. The two of them work out a code, where Taffy can hang things of different colors in the window of her bedroom to send him messages.
The mystery deepens when Taffy’s mother tells her that there are two vacancies in the hotel after Taffy heard Mrs. Tuckerman turn away a man who wanted a room. There is also a locked room off of Aunt Martha’s old office that Donna says no one is supposed to enter. She says that they can’t even find the key, that no one has seen it since Aunt Martha died. When Taffy talks to her mother, she says that the locked room is a library and that the boy in overalls she’s been seeing is named Henry and that he does odd jobs for the hotel. Taffy tells her mother that it seems like people don’t want them on the island, including Henry, Celeste, and Mrs. Tuckerman. Even Donna has been acting strangely. Even though she said that she was glad Taffy was there, she’s been strangely unfriendly, and she’s been telling her mother that Taffy is the unfriendly one! Taffy thinks that’s really unfair, but her mother thinks that it’s just because everyone is adjusting to the changes since Aunt Martha died. Donna isn’t used to being with other children, and Celeste and Mrs. Tuckerman may be worried about their jobs since the ownership of the hotel depends on how well Mrs. Saunders manages it this summer and what she plans to do with it when she takes full ownership. Taffy and her mother don’t even know what will happen to the hotel if Mrs. Saunders can’t prove that she can manage it well enough. Aunt Martha’s will deliberately keeps the alternate heir secret until the end of the summer.
This is only the beginning of the mysteries and puzzles. Taffy learns that the man Mrs. Tuckerman turned away from the hotel was actually an old friend of Aunt Martha who has worked in hotels in Asia and says he would like to own a hotel of his own. The storm that Celeste predicted comes, and a baby seagull crashes into the window of the Twigs’ room. Celeste thinks that’s another bad omen and that Taffy and her mother should leave. Then, someone leaves a bat skeleton in Miss Twig’s bed. Donna says that Aunt Martha used to collect things like that and that maybe her spirit put the skeleton in the bed because she’s not happy. Of course, Taffy doesn’t believe that. Too many living humans seem unhappy that she and her mother are there. Donna admits that Aunt Martha was originally going to leave the hotel to her mother before the two of them had a quarrel, and Aunt Martha changed her will. Whether Mrs. Tuckerman might still be the alternate heir to the hotel is still unknown. Donna thinks the alternate heir might be some bird society because Aunt Martha was an amateur naturalist with a fondness for birds. Could there be another heir who is hoping to drive Taffy and her mother away so they can have the hotel? Could Donna and her mother still be hoping that the hotel will come to them? Could Celeste or Henry be trying to drive them away for their own purposes?
The book is available to borrow and read for free online through Internet Archive. Like other Phyllis Whitney books, this book is something of a collector’s item now, and copies are not cheap through Amazon.
My Reaction and Spoilers
I’ve been to Mackinac Island before, when I was in my teens, and I didn’t know about the pronunciation until I read this book. I had even forgotten about the horses and carriages since I’ve been there (which might seem odd, but I only spent one day there and I was obsessed with the fudge), but Mackinac Island is still car-free today. Reading this book revived some old memories for me, and it makes me want to go back and spend more time there! I didn’t stay overnight while I was there last time, but there are plenty of hotels there, including ones that resemble the one in the story, with turrets, cupolas, and widow’s walks.
Culture and Folklore
The book mentions that there are many Native Americans living on Mackinac Island, but it doesn’t mention a specific tribe. Even though some of the spooky and ominous things that happen in the story appear to have their roots in Native American folklore and superstition, I’m not completely sure how accurate the descriptions of the folklore aspects are. From what I’ve read, it seems that manitous (or manitos) really are a part of Native American folklore in that region, but there are a couple of aspects of it in the story that I haven’t been able to verify. As a slight spoiler, we eventually learn that Aunt Martha used to collect not only animal skeletons but dead birds, which she would turn into taxidermy. Celeste didn’t think that this was fully respectful to the spirits of the creatures, although she did seem to think that Aunt Martha had some kind of special connection to the spirits of birds because she was so good with them, living, injured, or dead. Because the author, Phyllis A. Whitney spent her youth in Asia because of her father’s job, she also has a habit of introducing Asian elements to most of the books she wrote at some point. In this one, although the main focus is on aspects of Native American folklore, there is also an Asia folklore story about a Chinese gong in the hotel, which seems to have a connection to birds or winged creatures, and that complicates the situation. The effect is that Taffy sometimes feels like she is dealing with forces that she doesn’t understand, which adds some suspense, although she is also sure that there’s a person behind it all because she doesn’t really believe in all the folkloric superstitions and physical objects are being used for the strange things that are happening.
One thing that I like about Phyllis A. Whitney’s juvenile mysteries is that they do frequently include history and folklore of different places and people around the world, and they do seem generally well-researched and presented with empathy. This book and other she wrote were published in the middle of the 20th century, around the same time that other books I’ve read were also published. Some mid-20th century books for kids lean into racial or cultural stereotypes, but Whitney’s book often subvert that or show characters rethinking some of their preconceived notions. The book does use the word “Indian” instead of Native American, which isn’t preferred, but apart from that, Taffy’s attitudes and ability to look at things from someone else’s point of view are good. Taffy is characterized as a very imaginative girl, and one of the ways she uses her imagination is to picture what other people think or how they would feel about different things. At one point, David says that Celeste is crazy for all of her superstitious talk, but Taffy defends her, saying that she’s not crazy. Taffy doesn’t believe in Celeste’s superstitions, but she recognizes that Celeste believes and acts the way she does because she has spent her whole life being steeped in stories of the history of spirits. These stories don’t make sense to Taffy and David, but Taffy recognizes that they make sense to Celeste. Celeste is wrong about the spirits being responsible for everything weird that’s happening, but being wrong about something isn’t the same as being crazy.
Later in the story, the kids form a club for exploring the island and giving hotel guests tours of some of the scenic spots. Taffy, David, and Donna ask Henry to be their “Indian guide” for the tours, and Henry sarcastically asks if they’re expecting him to wear feathers. The others quickly reassure him that they’re not asking him to be the guide because they want him to put on a kitschy show for the tourists or anything embarrassing like that. They just think he would make the best guide because he knows the island better than the rest of them and all the history and stories of the island. They want to call him an “Indian guide” to emphasize his Native American heritage and provide a credential for his knowledge for the sake of the tourists, but they say they would still want him to be part of the tours even without that, just because they want to be friends and include him. This explanation satisfies Henry, and he joins their tour club. For those who would like to learn more about the history of real Native American life on Mackinac, I recommend the Biddle House Native American Museum.
Time Period and Atmosphere
This book is set contemporary to when it was written, the in late 1940s. Readers will notice that Taffy periodically mentions whether or not women are wearing slacks instead of skirts, and that’s because that was a modern fashion trend in her time. Taffy’s mother is very much a modern woman, and she wears slacks from the beginning. However, Taffy can see that many women who stay at Sunset House (although not all) are older and more old-fashioned women, who wear skirts, like the Twig sisters. At first Taffy worries about whether her mother is dressing appropriately for her new job, managing the hotel, but it works out fine.
Taffy and her mother have different views on the hotel from the beginning. Taffy thinks that the old-fashioned hotel is charming and that the quiet atmosphere really suits the place. However, Taffy’s mother thinks that the place seems depressing and wants to “wake it up” a little. Taffy worries that her mother’s attempts to “wake it up” might ruin the quietness and quaintness that appeals to their customers. This is one of the reasons why people who work at Sunset House are concerned about what Taffy’s mother plans to do with the hotel. On the one hand, they didn’t always like the way Aunt Martha did things, but Taffy’s mother is a newcomer, who might not understand which parts of the hotel’s atmosphere should be preserved.
It’s true that people often visit places like this hotel specifically for their atmosphere, and the kind of people who choose to stay at Sunset House are looking for exactly that quiet and quaint atmosphere. When she was alive, Aunt Martha cultivated that time of atmosphere and a client base who likes that. With Aunt Martha’s death, Sunset House is at a transition point, where the new ownership will set the tone for its future. I think Taffy is right that the old-fashioned charm of the house should remain because even modern people like to visit quaint and charming places that are very different from the places where they live the rest of the time, but at the time time, Aunt Martha’s ways were unnecessarily strict, and there is some room for relaxing the atmosphere without ruining the quaintness. Allowing families with children wouldn’t be bad, and when Taffy’s mother learns that Donna’s passion in life is dancing (something that Aunt Martha disapproved of), she arranges for Donna to do an evening show for the guests, which Donna and the guests love. A little live music and dancing is a way of adding some life to the old house without ruining the charm because Donna’s ballet and tap dance are also charming and tasteful.
For some context between Taffy’s mother and her Aunt Martha, I’d like to point out that, because this book takes place in the late 1940s, Taffy’s mother’s youthful visits to her aunt’s Mackinac Island hotel took place before her marriage, which was probably in the mid-1930s, given Taffy’s age. That means that she was there as a kid during the 1920s or early 1930s. Culturally, the 1920s and 1930s, post-WWI, was the beginning of the modern era, with flappers pushing the boundaries of women’s dress and behavior, and women needing to take on greater roles in working and supporting their families during the Great Depression and WWII. Taffy’s mother would have been growing up, coming of age, and marrying and having a child of her own during all of these changes, and I think this helps explain her practical, modern outlook on life and personal habits. (Remember, she wears slacks. Other women don’t, especially the older and more traditional ones.) As a member of the previous generation, Aunt Martha would have been a product of the late 19th century and early 20th century, which I think helps explain the Victorian/Edwardian style of her home and her apparent attitude that children should be seen and not heard, an attitude which seems to be shared by the Twig sisters. Not all Victorian era adults felt this way, and many parents genuinely loved and indulged their children whenever they could, but it seems like Aunt Martha clung to the strict aspects of Victorian upbringing. In fact, her resistance to listening to the needs of the young people is a central part of the mystery. In fact, it is the reason for the mystery, and we learn that Aunt Martha’s behavior wasn’t solely a matter of her upbringing but her own mercurial personality and moods.
Aunt Martha (Spoilers)
Understanding Aunt Martha is key to understanding the entire mystery because she is literally the one who set everything up. Although she is dead before the story begins, we actually do get more explanations of her thinking in her own words than almost anyone else, except for Celeste, because she left behind journals that explain everything. I got angry with Aunt Martha when I realized that her manipulation of everyone was deliberate and planned. Aunt Martha wasn’t just strict; she was controlling and vindictive. She expected everyone to consult her about everything going on in their lives and to do everything she said, just based on her say-so. Whenever anybody resisted that control because their lives were their business and not hers, she would get angry, and that’s when she would withdraw affection and support and renege on promises she had made, seeking to punish them for their resistance. As Taffy later observes, Aunt Martha was not a nice person, and in her journals, she even said that she distrusted people who were too nice and too liked by other people because she never was herself. Her hotel was charming, but she wasn’t.
The terms of Aunt Martha’s will were not so much designed to benefit someone as to punish them all. She didn’t leave the hotel to Mrs. Tuckerman, as she had originally planned, to punish her for not following her orders on how to raise Donna, even though Mrs. Tuckerman had previously let her control things for both her and Donna. Leaving the hotel to her niece wasn’t meant as a nice gesture, either. She thought her niece was an idiot whose decision to marry a man she didn’t approve of was a sign of ingratitude for all that she had done for her (whatever that was – apart from letting her visit during summer, we don’t know of anything else she did), so she expected that she would fail at managing the hotel and would be publicly embarrassed by the failure. Aunt Martha purposely set up a situation where some people would have to ensure that others would lose in order to “win” something because she liked the thought of them fighting among each other and having problems because of her.
While understanding other people’s thinking is important, I also think that it’s important to recognize that understanding does not equal approval. We can understand that Celeste’s superstitions make sense to her without believing that everything has a supernatural cause, and we can also understand why and how Aunt Martha decided to use her will to get back at everyone for defying her in some way while recognizing that everything she did was toxic and done out of malice. What eventually stops it all is the revelation of Aunt Martha’s thinking and the understanding of the motives of the people doing all the strange things at the hotel. Taffy and one other person realize that, in spite of Aunt Martha’s manipulation, there is still a way for everything to work out well for everyone, with no “losers” in the situation. Once they figure that out, they are able to explain things to the others and get them to cooperate.
There is a theme in the story about good people who do bad things, but that applies more to the people Aunt Martha manipulated than Aunt Martha herself. Aunt Martha was good to birds and helped them heal when they were injured, but she wasn’t so kind to her fellow human beings. Some of the characters in the story think that they have no choice but to do what they’re doing because of the way Aunt Martha set things up, and it’s very hurtful to Taffy because she thought they liked her and she liked them, yet they were plotting against her and her mother the whole time. Taffy’s mother says that they did like them and feel badly about what they did, that they just felt trapped. I was bothered by some of the characters talking about how likeable these characters were because I don’t like people letting others off the hook for doing harmful things just because they can be pleasant and charming sometimes. There are serious abusers who too frequently get off the hook for those reasons. Heck, people let Aunt Martha get away with many of the things she did because she was nice to birds and could be charming and helpful sometimes, but her journals explain detail how little she thought of other people and how she schemed to manipulate and control them. Her last act was to do something she knew would hurt and embarrass the people close to her and cause them problems with each other.
Fortunately, even though the offenders are otherwise nice and likable, the book doesn’t let them off the hook for their behavior. I was gratified that Taffy’s mother and other characters say that people need to take responsibility for their choices, even if they’re “all mixed up inside”, and that doing things that harm others can’t be excused. Even the miscreants just saying that they understand now that they were wrong about what they were thinking and doing doesn’t get them completely off the hook. Instead, the characters make the offenders each pick a way to punish themselves and make amends for the trouble they’ve caused, to show everyone that they’re genuinely sorry and really mean to make things right. I like it because, as Taffy points out, their behavior makes her wonder about their entire relationship. How much of their previous likeability was just an act while they were scheming against them behind their backs, and what is their relationship going to be now? Can they still be friends, or is that all over because they were plotting harm the entire time? The punishments they give themselves are a gesture to show that they really do regret what they did and that they are going to follow through on that regret and change for the better. Nobody gets away with causing problems just because they put on an outward show and come across as likeable. In the end, they’re not trying to insist on everyone letting them go because that’s what they want, and they’re not acting as though they’re entitled to anything or deserving of being treated as special exceptions. It’s just them, taking responsibility for themselves and owning their feelings and motivations, as Aunt Martha never fully did outside of her journals. As Mrs. Saunders says, “like anyone who does wrong, they’ll have to take their punishment.” Their willingness to do that and to admit that they were wrong and make amends is what paves the way to repairing their relationships with the others.
I was disappointed, though, that we don’t really get to see the miscreants explain themselves. The Taffy’s mother and others talk to them without Taffy being present, saying that they want to handle the matter privately, even though Taffy is the main character and the one who was investigating the mystery all along. It’s sort of weird that the main character was shut out of the final discussion. Because she’s not there, readers don’t get to “see” exactly what happened or hear the miscreants’ explanations in their own words. Taffy’s mother just tells her about it afterward, and that feels like a cheat. “Show” is generally better than “tell.”
A Touch of Cottagecore
I think this mystery story about a summer spent in an enchanting place, with an old-fashioned hotel and an island with horse-drawn carriages, might appeal to fans of the Cottagecore aesthetic. The kids in the story have some independence in where they go and what they do. Taffy is allowed to spend some time exploring the island with David, seeing the sights and enjoying the beauty of the island. The garden around the hotel has pretty flowers, and Taffy starts learning some of their names. She never had the opportunity before to learn much about flowers because she’s been living in hotels and apartments. She thinks that, when her family finally has their own house, she also wants her own garden with flowers.
Some characters in books make up their own special words which are only used in their story, and the word for this book is “exasper-maddening”, which Taffy and her father use to describe her mother’s behavior at times. The mother is a woman of action, which can be good when someone needs to take charge of the situation. However, she is also impulsive and stubborn, given to doing things as soon as she gets the notion to do them and sweeping everyone else along with her, and she also has a tendency to focus on whatever seizes her attention in the moment instead of what’s concerning someone else.
The story begins with a young Navajo girl, Bright Morning, admiring the beginning of spring, but she is caught in a storm and hurries home without the sheep she was supposed to be tending. When the girl’s mother realizes that she abandoned the sheep, she takes the girl back to the sheep, and they watch them all night. The sheep are very important to the family, and the girl’s mother refuses to allow her to take the sheep out by herself again for the rest of that spring.
When Bright Morning finally proves that she can be responsible and not leave the sheep to tend themselves, she is allowed to take them out again. Bright Morning likes to talk to the other girls, Running Bird and White Deer, as they watch all of their sheep together. The girls like to talk about their futures, who they will marry and what kind of children they have. They like to tease each other. Bright Morning’s friends know that she is likely to marry a young man called Tall Boy. The rumor is that Tall Boy’s parents want him to marry her because her mother owns so many fine sheep. Bright Morning knows that her friends tease because they are curious about Tall Boy and want her to talk about him, but she refuses. The girls know that he is supposed to be riding out with the warriors soon, and they tease that maybe he will bring back some other girl from the Ute tribe, but Bright Morning ignores them.
After the warriors have left for their raid on the Utes, the girls see some white men on horses approaching the village. The girls recognize them as oldiers and are worried that their village could be vulnerable to attack without the warriors. Later, the girls encounter more white men, but these men are not dressed as soldiers. They stop to talk to Bright Morning and Running Bird, asking them for directions, but the girls realize that they are slavers. They kidnap both girls and ride away with them!
They take the girls to a town of Spanish people and separate them from each other. They sell Bright Morning to a woman who uses her as a servant. The woman has other Native American girls as slaves, including a younger girl called Rosita. Rosita doesn’t mind her captivity or her life as a servant much. She came from a tribe that was very poor, and since she was brought to this woman’s household to work for her, she has had better food and clothing than she did at home. Rosita tells Bright Morning that the family they work for isn’t bad, and Bright Morning is allowed to keep her dog, who followed her when she was abducted. However, Bright Morning can’t stand her captivity. The woman who owns the house gives her new clothes, but Bright Morning doesn’t care. All she wants to do is find a way to go home.
Bright Morning is reunited with Running Bird when another captive girl comes up with a plan for the three of them to escape. They manage to steal horses and ride away from the town. Along the way, they meet up with Tall Boy and one of his friends, and the boys help fight off the Spaniards who are pursuing the girls. Unfortunately, Tall Boy is badly injured in the fight. He loses the use of one of his arms, and the other Navajos know that he can no longer be a warrior. Bright Morning still cares about Tall Boy, but her mother and sister tell her that she should no longer consider marrying him.
However, the Navajos’ troubles are just beginning. They haven’t heard the last of the soldiers. The American soldiers return and drive the Navajos off their land. They destroy all of their homes and eventually round them up and start them on a long march with little food, where many of them die. The Navajos fear that all of them will die. How will Bright Morning and her family survive, and will they ever see their homeland again?
The book is a Newbery Honor book. It’s available to borrow and read for free online through Internet Archive (multiple copies).
My Reaction
I remember reading this book when I was about 13 years old, in middle school! It takes place in my home state, the northern part, where the Navajo reservation is now, in the Four Corners region. I’ve been to Canyon de Chelly (“Chelly” is pronounced like “shay”, like in French) before, although I hadn’t been there at the time when I first read this book. Since I read this book as a kid, I’ve been to places and seen things that helped me understand the setting of the story better. As an adult, I appreciate the historical aspects of the story even more because I know more about the background. The book doesn’t give a date for the story until the postscript at the very end of the book, but the death march described in the story is Long Walk of 1863 to 1865.
The second half of the book is very depressing because there are horrible conditions and many deaths, including the deaths of children. I wasn’t sure that I really wanted to revisit this book at first because I remembered that it was depressing, but the book is well-written. The narrator describes events in an exciting, compelling way.
I had forgotten many details of the story, but there were some things that jumped out at me as an adult that I hadn’t noticed the first time. The postscript at the end of the story explains how life and Navajo culture changed after this traumatic event. If you see photographs of Navajo in “traditional” costumes now, they often include velveteen clothing, but that’s actually a relatively new tradition. The velveteen was adopted from white people during their captivity because they didn’t have access to wool to make their older style of traditional clothing. When Bright Morning was held captive in the Spanish town, she was given velveteen clothing there.
Another odd topic that is touched on only very briefly but that I know more about from other sources concerns the subject of flour. The book mentions that the Navajo were unused to eating wheat flour until it was their only form of rations during the Long Walk. Until then, their staple grain was corn, and when they started eating wheat flour, it made them feel sick. Their bodies just weren’t used to it. The book doesn’t explicitly explain this, but I know from other sources that the Long Walk and those flour rations were the origins of Navajo fry bread. Fry bread was not part of Navajo diet until that point. I grew up eating it on special occasions as a treat because it is greasy but good with powdered sugar, and it’s often served at carnivals and fairs here. However, as an adult, I came to realize that its origins as a food come from a very dark source. It was starvation food. It can keep you alive if there’s nothing else, but it’s not going to keep you healthy if you eat nothing else. It’s greasy and fatty, and it has little nutritional quality. Even now, I don’t have as much tolerance for it as I did when I was a kid. I can’t stomach it well these days if it’s too greasy or I eat too much.
That’s actually not a bad metaphor for the events described in this book. They’re heavy, and the more of it you understand and absorb, the sicker you feel. I absorb much more now than when I was a kid and only half understood the full significance of the events, and it makes me feel much worse than I did the first time.
So, do I recommend this book for kids? Actually, yes. I’m not a fan of depressing books with a lot of death, and I struggled through some depressing books when I was in school. If you had asked my 13-year-old self whether books with this much death and suffering were worth it, she might have had trouble answering that question, but time and further understanding have changed the way my adult self feels. There are some depressing topics that are worth the struggle to absorb them, but if I were the one teaching the lessons, I think I would do it a little differently than my teachers did for me back then.
I think this book is still a good introduction to topics that can be difficult to discuss. It’s worth reading once to understand the historical background of these events and what they really meant to the people who experienced them directly. It’s painful to read the bad parts, but it’s the kind of pain that leads to something better: real understanding. I recommend the book for kids in their early teens because I think that’s the best level for understanding it and accepting the bad parts. I think it should also be accompanied by nonfiction history lessons about the time period and events and discussion about their feelings about the story and historical events. I remember being told some of the history the first time I read this book, but I think that maybe there should have been more discussion about feelings.
I think it’s important to discuss feelings because they’re the hardest part of this book and they’re also the reason why it’s difficult to study some of the darker parts of history. I had a hard time with this when I was younger, and I still do in some respects, but I think understanding what causes those feelings is key to handling them. Reading books like this while discussing tools to handle difficult feelings could help students to better handle their emotions in other areas of life as well.
One of the first points that I think is important to understand and which my teachers didn’t really explain to me is that it’s natural to feel bad when you hear about bad things happening to other people, even when the bad things happened generations before you were born or even when those individual characters are fictional. (Bright Morning and her friends and family are fictional characters even though the events around them are historical. Real Navajos did experience what they experienced.) Empathy is a natural human emotion, and it’s an important tool for living with other people. Humans are social creatures. We live as part of larger groups, and we need at least some empathy to understand other people’s emotions and circumstances, how our actions affect them, and how to treat other people as we ourselves would truly like to be treated. The ability to experience empathy is a sign that you are mentally and emotionally healthy. It’s really only worrying when someone can’t feel it.
One of the most disturbing feelings about this story comes from realizing that the soldiers who are inflicting all of this death and pain either don’t feel empathy for the people they are harming or have actively chosen to ignore it to further their own purposes. That’s not a sign of being mentally or emotionally healthy or behaving in a moral way. When the readers feel repulsed by the soldiers and what they’re doing, it’s because they recognize that these people are a serious danger to others, and they are not functioning in a normal way. Your brain is warning you of a threat. It’s a past threat rather than an immediate one, but if you find the soldiers and their actions upsetting, it’s a sign that your brain has accurately assessed the risk associated with these people and the harm they do. You have accurately connected the suffering of other people for whom you feel empathy with the people who are the direct cause. I’m not saying that the soldiers were necessarily psychopaths, but lack of empathy and remorse and calculated manipulation are all symptoms of psychopathy and should raise alarms for anyone confronted with those signs. So, feeling bad about this situation and the people causing it is a sign that you yourself are mentally and emotionally healthy and have correctly recognized the seriousness of the situation and the harm being done to other people. What I’m saying is that, even when you’re feeling bad, it’s for good reasons, and that deserves recognition.
When I was young, I felt angry and frustrated by stories where people were doing terrible things to others. I still do because that’s part of empathy, but I also came to realize that part of my frustration when it came to historical situations came from my inability to change the situation. When harm has been done, it’s impossible to undo it. What was done was done. I can’t help the people who died, and I can’t even punish the wrong-doers because they’re dead now, too. It’s frustrating to find yourself confronted by a situation where nothing can change. But, I think it’s important to realize that change has happened and is currently happening. History is being written all the time, not even just through writing but through the ways that people live their lives every day. Even when a particular event is over, events and people keep moving. Bad events can cast long shadows, causing harm long after the initial event. That’s part of what makes them so bad. However, as time moves on, new people enter the scene, and new things happen, including things that people in the past would never have foreseen. It eventually reaches a point where the things that continue to happen rely on what we, the living, continue to do or allow to be done. History takes the long view, and I think people need to be reminded of that.
Do you suppose that the people in this story who act as villains thought of themselves like that? Further point, how much does it matter how they thought of themselves? Maybe they thought of themselves as winners at the time because they were getting their way and the people they were hurting were unable to stop them from hurting and killing them, but is that really “winning”? Lazy historians frequently brush things off by saying that “history is written by the victors“, but if that were really true, would we even be hearing or reading stories like this? Would we ever hear about slaves or care about the victims of war and atrocity? Would we ever consider the perspectives of people who died at all? Or does it change your mind about what “winning” really is and who’s really a “winner”? Maybe, in life and history, there aren’t any “winners” because neither of those was ever really a contest to begin with. (Or, as some put it, life is a collection of contests that people can simultaneously be both winning and losing. Personally, I think life is just for living, not for winning against someone else who is also trying to just live and probably couldn’t care less about you “winning” or not.) Apparent victories aren’t always real accomplishments, and people who see that reality are the ones who write the most accurate histories. Individual human lives only last so long, so any apparent “win” by an individual or group is never more than temporary. Our sense of what history includes and what people in the past were really like changes as we increase our knowledge of it and reconsider the context, not unlike the way my 40-year-old self has a deeper understanding of this book than my 13-year-old self did.
Remember that, at the beginning of this particular story, the Navajo warriors were going to raid the Utes. We never really find out in the book why they were going to do this, but does it matter anymore when the Navajos themselves get raided and subjected to something that might be even worse than what they were originally planning to do to their enemies? The story drops this subplot when the march begins. Life is like that, constantly moving, ever changing. History goes on and on. Sometimes, a young warrior who was praised for his prowess gets shot in the arm and can’t pull a bow anymore. Sometimes, a 40-year-old woman from the 21st century looks back on 19th century soldiers who may have thought of themselves as heroes and wants to tell them, to their faces, that they couldn’t be more wrong about that. If they’re not evil psychopaths, they’re doing a dang good job of pretending, and I never once thought of them as being “heroes” in my entire life. That’s life for you. Each of the people who have read this book or ever will read it are among the new people entering the story and its sequels, and we all have the ability to decide what role we want to play in the on-going story of history.
What happens after the book ends, is important, too. If I were teaching this, I would follow up this particular chapter of Native American and Navajo history by talking about some of the developments that continued to happen in their history, including some of the better moments, like the development of the written form of the Navajo language (for much of it’s history, Navajo was only a written language – that’s why the soldiers in the story couldn’t leave a written message in Navajo) and how code talkers used the Navajo language during WWII. The people who realized that these things were possible and something worth working toward were creative individuals. Rather than seeking to destroy something or repress it, they found creative ways to make use of what was there and put people’s talents to good use, helping others. The worst moments of history have been when people without empathy use others or seek to destroy them for personal gain, but the triumphant moments are when people take what they have and find a way to make it better. Noting these positive moments doesn’t make the bad parts of history any better than they actually were, but what we want is more of these positive moments of creativity and development and the type of people who are willing to work to make them happen.
It helps to balance out the explanations of what went wrong and people who did wrong with examples of what was better. Some teachers stress how we teach the bad moments so people learn from the past and don’t repeat it, and that’s true. However, I think we also need to add on what has worked and what we want people to do instead. A “don’t do this” needs to be followed up by “do this instead” to be an effective instruction. As a society, we don’t want more destroyers and takers. We want innovators and makers. We want creative people who find new uses for resources, including human resources and talents, and who are dedicated to truly helping others and human society as a whole instead of merely helping themselves to what others have that they want. This book demonstrates the dark side of humanity, but as I said, history is still being written every day with new players.
On the lighter side of this story, I enjoyed the descriptions of the coming-of-age ceremony for young women that Bright Morning has and the marriage ceremony later. During her time in captivity in the Spanish town, Bright Morning also attends Easter celebrations. She doesn’t understand Christianity and has never heard of Jesus before, and she doesn’t understand what the holiday is about or what’s going on. Rosita tries to explain to her who Jesus is in terms of Navajo religion. I found the explanation fascinating, but Bright Morning is still confused.
This book is part of the New True Books series, a series of nonfiction picture books on a variety of topics. This particular book gives an overview of the history and culture of Native Americans.
The book starts with some basic definitions and broad explanations of certain aspects of Native American culture, beginning with the explanation of why Native Americans are sometimes called “Indians.” The book notes that each tribe of Native Americans also has a name for itself. Each tribe has had its own culture, which it thought was better than other tribes’ cultures, but throughout history, tribes have interacted and traded with each other. One factor that made Native American cultures different from each other was whether tribes relied mainly on farming or hunting and gathering for food.
The book refers to hunter-gatherers as “caretakers”, a term that I can’t recall seeing before for hunter-gatherers. The reason why they use the term “caretakers” is they say that hunter-gatherers took care of their environments and only took the plants and animals they needed for survival, not wasting anything.
There are sections of the book that discuss some general aspects of Native American culture, like types of homes and tribal leaders. Of course, as the book notes, many cultural aspects varied, depending on the tribe, the environment where they lived, and whether they were mainly farmers or “caretakers.”
The book also has sections about the Native America tribes of various regions of North America, like the Northeast, the Southeast, the Southwest, the Northwest Coast, and the Plains.
The book ends with a brief section called Changes, which explains how Native American cultures were impacted by the arrival of Europeans in North America.
The book is available to borrow and read for free online through Internet Archive.