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374 pages, Hardcover
First published January 25, 2000
"Jimmy," Dad said. "Sasquatches are make believe, like fairies. They don't really exist."
“Names have power. This is the fundamental principle of magic everywhere. Call out the name of a supernatural being, and you will have its instant and undivided attention in the same way that your lost toddler will have yours the second it calls your name.”
God knows what the crows are trying to say. La'es – go down to the bottom of the ocean, to get snagged in the bottom, like a halibut hook stuck on the ocean floor; a boat sinking, coming to rest on the bottom. The seiner sank? Mom and Dad are in danger if they go on a boat? I should go after him? I used to think that if I could talk to the spirit world, I'd get some answers. Ha bloody ha. I wish the dead would just come out and say what they mean instead of being so passive-aggressive about the whole thing.
Headstones carved into eagles, blackfish, ravens, beavers appear seemingly at random. In the time of the great dying, whole families were buried in one plot. Pick wild blueberries when you're hungry, let the tart taste sink into your tongue, followed by the sharp sweetness that store-bought berries lack, realize that the plumpest berries are over the graves.
Remove yourself from the next sound you hear, the breathing that isn't your own. It glides beneath the bushes like someone's shadow, a creature with no bones, no arms or legs, a rolling, shifting worm-shaped thing that hugs the darkness. It wraps its pale body around yours and feeds. Push yourself away when your vision dims. Ignore the confused, painful contractions in your chest as your heart trip-hammers to life, struggles to pump blood. Ignore the tingling sensations and weakness in your arms and legs, which make you want to lie down and never get up.
If you are pointing in the right place, you should have your finger on the western shore of Princess Royal Island. To get to Kitamaat, run your finger northeast, right up to the Douglas Channel, a 140-kilometre-long deep-sea channel, to its mouth. You should pass Gil Island, Princess Royal Island, Gribbell Island, Hawkesbury Island, Maitland Island and finally Costi Island. Near the head of the Douglas, you’ll find Kitamaat Village, with its seven hundred Haisla people tucked in between the mountains and the ocean. At the end of the village is our house. Our kitchen looks out onto the water. Somewhere in the seas between here and Namu—a six-hour boat ride south of Kitamaat—my brother is lost.Jimmy is a professional swimmer - once he was an Olympic contender - and a person for whom the sea is a second home, so this seems impossible. Jimmy's mother and father fly down to Namu to join the search. Soon, Lisa starts off on her own in a speedboat, headed for Monkey Beach where a dream has told her that Jimmy is currently located.
“She’s got to know about these things,” Mick would say to Dad, who was disturbed by a note from one of my teachers. She had forced us to read a book that said that the Indians on the northwest coast of British Columbia had killed and eaten people as religious sacrifices. My teacher had made us each read a paragraph out loud. When my turn came, I sat there shaking, absolutely furious.If Mick has gifted Lisa with his activism, she gets the gift of the second sight from ma-ma-oo, her paternal grandmother, who can talk to the dead and comport herself comfortably in a world where the unseen exists side-by-side with the seen.
“Lisa?” she’d said. “Did you hear me? Please read the next paragraph.”
“But it’s all lies,” I’d said.
The teacher stared at me as if I were mutating into a hideous thing from outer space. The class, sensing tension, began to titter and whisper. She slowly turned red, and said I didn’t know what I was talking about.
“Ma-ma-oo told me it was just pretend, the eating people, like drinking Christ’s blood at Communion.”
In a clipped, tight voice, she told me to sit down.
Since I was going to get into trouble anyway, I started singing “Fuck the Oppressors.” The class cheered, more because of the swearing than anything else, and I was promptly dragged, still singing, to the principal’s office.
Mick went out and had the teacher’s note laminated and framed. He hammered a nail into his wall and hung the note in the centre of the living room. He put his arm around me, swallowed hard a few times and looked misty. “My little warrior.”
Ma-ma-oo brushed her hair back and opened the bottle of Johnnie Walker. She said some words in Haisla that I didn’t understand. She passed the bottle over the fire, which popped and sizzled.As the tale unfolds, it becomes a fascinating chronicle of Indian life, both old and new. It's the tale of a young girl growing slowly into adulthood, but at the same time, it's the tale of a people who lived in total sync with nature before they were cruelly sidelined by a race who went by the principle that nature was gifted to them by their god, for their pleasure. Mick is the present, and ma-ma-oo, the past.
“This is for Sherman,” she said, placing it carefully near the centre of the flames. “You’d better appreciate that. Say hi to your ba-ba-oo, Lisa.”
“But he’s not here,” I said.
“Yes, he is,” she said. “You just can’t see him, because he’s dead.”
In a time distant and vague from the one we know now, she told me, flesh was less rigid. Animals and humans could switch shapes simply by putting on each other’s skins. Animals could talk, and often shared their knowledge with the newcomers that humans were then. When this age ended, flesh solidified. People were people, and animals lost their ability to speak in words. Except for medicine men, who could become animals, and sea otters and seals, who had medicine men too. They loved to play tricks on people. Once, a woman was walking along the shore and she met a handsome man. She fell in love and went walking with him every night. Eventually, they made love and she found out what he really was when she gave birth to an otter. The old stories, she explained, were less raunchy than they used to be. There was a beautiful woman who was having an affair with her husband’s brother. She and her husband were paddling back to the village after trading their oolichan grease for seaweed. Just off Monkey Beach, they stopped and he pissed over the side of the canoe. She lifted her paddle and clubbed him. While he was in the water, she used the paddle to hold his head under until he was still. Thinking he was dead, she paddled back to the village and told everyone he drowned. But the next day, when the wife and the husband’s brother went back to hide the body, they found large footprints in the sand. Worried he might be alive, they followed the trail into the woods. They discovered the man—transformed into a b’gwus—who then killed his adulterous wife and brother. But to really understand the old stories, she said, you had to speak Haisla.In the end, the mystery of Jimmy's disappearance is solved. But is it really the end of the tale? Or only the beginning of another?