36 pages • 1 hour read
Ignatia BrokerA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
As a storyteller and teacher in the Ojibway tradition, Ignatia Broker was uniquely qualified to write Night Flying Woman. She was born on the White Earth Reservation in 1919 and attended both a military-style boarding school for Native Americans in North Dakota until 1933 and an Indian Institute in Kansas. After graduating high school in Minneapolis, Broker attended college and then the Minnesota School of Business. She spent the bulk of her career working for Minneapolis Public Schools to develop an Indian Studies curriculum. She shares her story in the Prologue, describing the discrimination and isolation that she felt before and after World War II. Broker was an active member of many Indian organizations and founded the Minnesota American Indian Historical Society. Three years prior to her death from lung cancer in 1987, she was awarded for her efforts by the Wonder Woman Foundation.
Broker was committed to keeping Ojibway history alive through the oral telling of stories. She heard stories of her great-great-grandmother Oona and relayed them to younger generations in written form—but her book is best read aloud. Oona died with the hope of the Ojibway living on, but Broker’s life encompassed the civil rights movement itself. She was able to see many Tribal populations, including the Ojibway, “close the circle” by returning to old traditions. In bringing Ojibway history to Minneapolis schools (and publishing her book), Broker helped educate Americans of all ethnicities about her people.
Oona is the narrator of the book, with great-great-granddaughter Ignatia Broker speaking through her to pass down Ojibway stories to the next generation. Young Oona experienced the Ojibway lifestyle prior to European influence—thus beginning the Ojibway’s “circle” of culture. In an attempt to avoid settlers for as long as possible, Oona’s family and seven others sought a new home.
Ultimately, the eight families had to abide by the settlers’ treaties. As she grew into a woman, Oona continually observed the magnitude of cultural loss that took place on White Earth Reservation. While she expressed sadness, she was also hopeful that the next generation would close the circle and reclaim their culture.
Born a Dreamer, Oona was respected by her people—as she was connected to the spiritual world and her dreams revealed future events. She dreamt of the settlers’ arrival and according to legend, was able to save her husband and brother-in-law via communing with the Great Being. In short, Oona embodied the Ojibway philosophy in every way. Thus, it is fitting that she closed the circle with her life story and returned the fifth generation to the beginning.
The elderly storyteller A-wa-sa-si named Oona “Night Flying Woman” and was responsible for relaying the Ojibway’s history to the children. Her two sons lived away from the village. When she was dying, someone from the village went to find her sons so that she could hold their hands one last time. Broker uses A-wa-sa-si’s death to demonstrate the Ojibway’s traditional rituals of mourning.
Oona’s grandfather played a major role in teaching Oona about Ojibway culture. Oona would often visit her grandparents in the evenings and listen to their advice and stories. Her grandfather encouraged her to take pride in the old ways and only accept new ways that were good. While it was difficult for the elderly to make the long journeys to new homes, other Ojibway lent a hand—and in so doing, demonstrated respect for the older generation and the kindness of their people. When there was no choice but to accept some of the new ways, Oona’s grandfather reconciled them with traditions. He never surrendered his culture and was quick to recognize the danger of leaving the children at boarding schools.
Oona’s grandmother demonstrated many of the traditional skills and crafts of the Ojibway: She sewed fur robes, colored feathers and quills, and collected herbs. She also helped raise Oona, as children learned from their extended family and village. Like her husband, she, too, passed on her wisdom to the young.
Oona’s father was a leader in his village and helped make decisions for the group. Despite being skilled in hunting and other traditional tasks, he and many other Ojibway worked for logging companies—which highlights the tragedy of a nature-loving people having to handle cut trees. Outstanding was devoted to his wife and died soon after she did. Oona once dreamed of them happily together again in the rainy country.
Oona’s kind mother played a major role in educating Oona. As reported by Oona’s grandfather, Round Earth was originally found by the tribe with a dead woman and baby in the eastern forest—which alludes to a history of suffering at the hands of settlers. While Round Earth was willing to learn the settlers’ ways firsthand (by working for a government agent’s wife), she was no less saddened by the village school’s demonization of Ojibway culture.
Oona’s uncle was a talented craftsman. Instead of fishing and hunting with the other men, he made arrows, fish traps, snowshoes, and pipes. Recognizing the value of these tools, the other men rewarded him with the best of their catch. On the White Earth Reservation, Thick Cloud learned to craft furniture, and they were just as well made as those of the Europeans.
Oona’s aunt was considered the best gardener in the Ojibway’s original home and was eager to pass on these skills to the children. Somewhat dependent on Oona’s mother, Crow was devastated when she died. True to the Ojibway’s kindness, Oona resolved to help her and play the supportive role that her mother once did.
E-quay was Oona’s cousin and close friend. She married a settler and moved to Oona’s farm after he died. Even while married, she continued to take care of her extended family and exhibited the generous spirit characteristic of Ojibway culture.
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