93 pages • 3 hours read
Waubgeshig RiceA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more. For select classroom titles, we also provide Teaching Guides with discussion and quiz questions to prompt student engagement.
Tribal leadership on the Ojibwe reservation in Rice’s novel involves a chief who is supported by the input of a close group of band council members and aided by the wisdom of the community elders. At the beginning of the novel, Terry Meegis is the chief of the community. Terry is a man comfortable with the status quo, and he is well liked by the community. People respect him for his position rather than his own qualities. However, as the winter wears on without power or connection to the outside world, Terry’s leadership is put to the test, challenged by more competent council members, such as his cousin, Walter, and by Justin Scott, whose brawn, charisma, and aptitude for violence position him as a strongman figure. Moon of the Crusted Snow reveals how leadership and society are reshaped during times of crisis, for better or worse.
Evan Whitesky is a keen observer of community politics, even though his job for the maintenance department is not a position of great authority. He begins to notice cracks in Terry’s leadership from the first town meeting following the infrastructure outages. He notes the crowd’s reaction to Terry’s explanation of the situation: “The crowd’s restlessness grew. They had come for answers and were getting very few, only directions and orders. He’s losing them, thought Evan” (57). Evan’s observation highlights the fact that an effective leader needs to have a solid contingency plan for emergencies; moreover, they need to be a figure people can look to for support in a time of crisis. Walter immediately emerges as that figure, “explaining the services that would still be operational, like ploughing, home visits for maintenance, the grocery store, and the health station for emergency medication” (57). Without directly trying to undermine his cousin’s authority, Walter emerges as the one with concrete plans and answers—an effective leader. By midwinter, the “administration had essentially dissolved, save for organizing weekly food handouts from the cache,” and people perceive “Terry and the rest of the council as the figureheads of the community” rather than real leaders (151). Walter is “the one council member most people now turned to if they need a problem solved” (151). Walter’s ability to take control through practical means demonstrates that rather than holding a symbolic position, a leader must be able to take concrete action.
In contrast with Walter, Justin Scott plays the figure of the strongman, whose emergence as a leader in the community begins when he murders Mark Phillips. Typical of a strongman political leader, Scott’s power is based on the threat of violence and untested promises. Murdering Phillips allows Scott the excuse that he is protecting the community; when Terry turns to Scott to decide what to do with the other newcomers, Evan recognizes that “Terry’s lost control. […] He just handed it over to Scott” (141). Scott abuses this control, using violence and intimidation to control not only Brad Connor and Alex Richer, but also Cam Whitesky and several others of the band. Leaders such as Scott are seductive during times of turmoil, leading with the assurance that only they can fix the problems that afflict the community. Usually these promises go untested; Scott, however, resorts to the option of cannibalism to fix the food shortage. This is unacceptable to both white and Indigenous society, resulting in Scott’s deposition: death at the hands of Meghan Connor, one of his “subjects” he intimidated and abused the most.
Moon of the Crusted Snow is both an apocalyptic and a postapocalyptic novel. Whatever disaster led to the disruption of the electric grid and cell service is never fully explored. The testimonies of Kevin Birch and Nick Jones, the two young Ojibwe men who return from the city on snowmobiles, and the white refugees who arrive in the community give little explanation of the situation. What is evident is that the failure of modern infrastructure and conveniences left society in an untenable position. According to testimony from Nick, Kevin, Scott, and Mark Phillips, this caused the rapid devolution of Canadian society in the wake of the collapse of the electrical grid. However, details about the cause and widespread effects remain nebulous. It is unclear if this “apocalypse” affects only northern Canada or if it has spread to the United States. Instead, Rice focuses on the fallout of this apocalypse on the Ojibwe reservation in order to critique the effects white society has had on First Nations peoples.
Aileen Jones brings the idea of apocalypse to Evan’s attention to remind him of the past but also to give him hope for the present and future. She tells Evan, “The world isn’t ending. […] Our world isn’t ending. It already ended. It ended when the Zhaagnaash came into our original home down south on that bay and took it from us. That was our world” (149). This refers to the forced relocation of the tribe as white settler colonialists took over the more hospitable lands to the south, near the Great Lakes. Aileen tells Evan that the band’s world ended a second time when “they followed us up here and started taking our children away from us! […] And that wasn’t the last time” (149). The reeducation and forced assimilation of Indigenous children by the British and later the Canadian government caused years of generational trauma that still impact the First Nations peoples to this day. However, Aileen tells Evan this to reassure him: They have endured much worse than the failure of the colonialists’ technology; they will weather this storm too.
Evan’s tribe is, in some ways, uniquely prepared for such a disaster. Because they are so isolated, groceries and other foods from the south are almost prohibitively expensive. Many families on the reservation rely on hunting to survive. Evan, for example, has “three moose, ten geese, more than thirty fish (trout, pickerel, pike), and four rabbits […] more than enough for his own family of four, but he planned to give a lot of the meat away” (6). Preparation is a communal affair on the reservation. While many of the Ojibwe have acclimated to the conveniences offered by Western capitalism and remain unprepared, communal sharing of hunted meat and the massive cache of food the tribal leadership has stored away are designed to provide for everyone during the long winter months. Though much has changed from the old ways of Anishinaabe society, the sense of community has survived.
Several generations of Anishinaabe are present in Rice’s novel. The oldest generation, represented by Aileen, was alive to experience the brunt of enforced cultural erasure. Aileen, for example, recounts how their children were stolen by government officials; this is a direct reference to federal programs of reeducation designed to eradicate First Nations languages, customs, and culture. Aileen and her parents were among the few who “kept the old ways alive in secret. They whispered the stories and the language in each other’s ears, even when they were stolen from their families to endure forced and often violent assimilation at church-run residential schools far away from their homes” (53). Thanks to the secretive oral tradition of passing down language and customs, the Ojibwe language was preserved on the reservation, allowing for a renaissance of Anishinaabe culture and tradition several generations later.
Subsequent generations (represented by Nicole’s parents and several other elder community members) have less of a connection to the old ways. In Evan’s generation, there is a concerted effort to bring back the teaching of traditional customs. Evan and Nicole’s efforts to educate their children, the youngest generation represented in the novel, in Ojibwe, the Anishinaabe language spoken by their band, is one example of this effort. Maiingan (Ojibwe for “Wolf”) and Nangohns (whose name means “Little Star”) are given traditional names, representing their parents’ hope for the future revival of their culture. While Evan and Nicole are not fluent in Ojibwe or the cultural customs of Aileen’s generation, their efforts at learning and practicing are constant. Evan, for example, forgets the semaa, a ritual tobacco offering, for the moose he kills at the beginning of the novel, so he offers standard smoking tobacco instead, approximating a prayer of thanks as best as he can. Evan also helps Aileen preside over the Anishinaabe prayer that opens council and community meetings, smudging the crowd with sage—a ritual that was explicitly forbidden during Christian rule, and which some members consequently view as taboo. Aileen has taught Nicole and many other women in the community old medicine. In this way, tradition is passed down by word of mouth, from elders to the next generation. These very traditions, from the practical wilderness survival skills of the hunt to the communal practices of medicine and storytelling, will ensure Evan’s people’s survival during what the rest of the world views as an “apocalypse.”