55 pages • 1 hour read
Rebecca RoanhorseA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Even before Nizhoni starts on her quest to save her father from monsters, she struggles with feeling brave. As she transitions to a new school, develops the ability to detect monsters, and tries to create a persona for herself within her middle school’s social context, she battles persistent uncertainty and insecurity characteristic of a coming-of-age narrative. In the early pages, she uses her mother’s turquoise necklace as a talisman that helps ground her in her desire for courage: “Knowing [the necklace] is there helps [her] feel brave […] The way this school year has been going, trying to be brave has become almost a full-time thing” (18). Nizhoni goes on to recount how, despite her expectations, her attempts to gain popularity and social status in her new school context have been unsuccessful. From its opening chapters, the novel implies that bravery is required to face not only epic supernatural quests but also everyday adolescence as Nizhoni and her friends navigate their way out of childhood and into young adulthood.
Nizhoni’s quest helps her define bravery and courage as separate from the absence of fear. Instead, Roanhorse’s narrative suggests that bravery is found in facing obstacles despite one’s fear. As Nizhoni faces greater and greater obstacles, each more dangerous than the last, she risks losing her life, her family and friends, and her very sense of self, leading her to moments where she’s tempted to give up. Each time, however, she perseveres and encourages that perseverance in others. When she falls asleep at Spider Woman’s trailer, for example, she whispers to her lost dad not to give up. Nizhoni thus comes to think of courage as taking fearless action even when one is plagued by fear, setting an example for others who may look up to or depend upon her.
At the novel’s conclusion, Nizhoni learns that true bravery means doing what is required of her even when she’s frightened. In her final showdown with Mr. Charles, he taunts her with the notion that her bravery is inauthentic. “Your words are brave enough, but the fact of the matter is, you cannot defeat me […] You have nothing” (296-97). Yet, despite her fear at facing a monster with a knife, Nizhoni battles Mr. Charles bravely—bravery that she’s learned doesn’t come only from herself. Just as she encourages those around her, her family and friends provide her with the emotional support she needs to feel brave—support echoed and reified by the heralds and guardians of the sacred mountains representative of her heritage and culture. The courage Nizhoni summons within herself manifests in the lightning that she uses to destroy Mr. Charles and all the other monsters. The text therefore frames courage not as fearlessness, but rather the determination to continually and persistently fight, even in the face of fear or moments of hopelessness.
Roanhorse’s narrative explores the concept of cultural inheritance in the context of Navajo culture as a living thing that belongs to young people as much as it does to older generations. When he first comes to life, Mr. Yazzie laments the state of Navajo cultural preservation: “The elders don’t pass things down the way they used to […] and the young people don’t care to learn […] Nobody tells any of these stories very much anymore, so people have forgotten how to live in the world” (56). Mr. Yazzie’s assessment of failed intergenerational cultural transmission begins with the disinterest of the elders, rather than the young people. Roanhorse offers a defense of the novel’s middle grade readers through framing that contrasts frequent narratives that place the blame for cultural loss on the young primarily or exclusively, citing a younger generation’s interest in the trappings of modernity over their own cultural values and history. Mr. Yazzie’s complaints place equal blame on the older generation, suggesting that if the younger generation doesn’t know their people’s history and legends, it’s at least in part because they were not taught, not just because they failed to listen.
Mr. Yazzie’s view of cultural stories and legends as tools that teach communities how to live in the world frames cultural myths and origin stories as pedagogical, not fanciful or outdated. Such a view rejects the idea of old myths as no longer having contemporary relevance or value in a modern era—an era often defined by the dominant Western culture to subjugate and erase marginalized histories, reifying its own power through privileging perceived rationality over the mystical or folkloric, as well as new or current knowledge over the established. Old knowledge, Mr. Yazzie suggests, is still good knowledge—knowledge worth keeping, not only to preserve cultural history but also for practical reasons. The novel emphasizes the importance of the preservation of cultural history and the transmission of cultural legends over time as critical to both individual and community identity.
As Nizhoni travels on her quest to rescue her father, her posture toward cultural knowledge shifts from reluctant to eager. When she meets RC, for example, she feels glad “for once” that her grandmother made her learn the “proper way” to introduce oneself (with name and clans) in the Navajo tradition (132), indicating that she has previously felt less grateful for her grandmother’s efforts. Roanhorse demonstrates the growth of Nizhoni’s perspective on and appreciation for her cultural heritage when she recounts all that she learned over her trials to Jóhonaa’éí and “beam[s] with pride” as she accepts that she is “someone who never gives up” (251). Roanhorse thus presents Nizhoni’s increasing knowledge of her culture as analogous to learning about herself, strengthening her character, and developing the skills she needs not only to defeat the monsters and reunite her family but also to look forward to her future with a deeper vision of where she fits in with her community.
The lack of parental authority and oversight in Nizhoni’s life over the course of Roanhorse’s novel forces her to learn self-sufficiency. Parental absence forms an established trope in children’s adventure stories, as children with secure and safe homes with attentive and loving parents are rarely presented with the necessity or opportunity to leave home on protracted adventures. For Nizhoni and Mac, this absence manifests in two ways: first in the presumed abandonment of their mother (which they later discover is a result of being waylaid on her quest to fight monsters along the Rainbow Road) and second in the emotional absence of their father, who is consumed with his work.
Roanhorse presents both of these types of abandonment as having painful, though different, effects on the Begay children. While their mother’s disappearance causes emotional wounds that lead the children to feel unimportant, their father’s neglect leaves them vulnerable to danger and subject to physical harm. When both Nizhoni and Mac are injured at school in the opening chapters, for example, their father is so “into his phone call about boring surveyor stuff” that he fails to notice that Nizhoni is covered in blood or that Mac has a black eye (33). He only pays attention to these injuries when they threaten to make him look bad in front of his new boss. Further, when Mr. Charles threatens Nizhoni’s life with a knife, her dad disbelieves her and leaves her at home to be watched by Ms. Bird, one of Mr. Charles’s monstrous bodyguards. Their dad’s preoccupation with his work, though nominally about financially supporting his family, leads him to ignore and endanger his children. Only after her father actually disappears (as opposed to only being emotionally absent) can Nizhoni embark on her quest and fulfill her destiny.
The novel’s resolution neither wholly blames the parents for their absence nor absolves them for the ways that they have failed their children. When Nizhoni rescues her mom and the other “lost ones,” she comments, “I just wish that sometimes they would have loved their kids a little more and fought monsters a little less. Is that selfish?” (274). In giving voice and space to Nizhoni’s feelings, Roanhorse validates them even as she allows for nuance through Bethany’s perspective. When Bethany attempts to defend her actions, claiming that she tried to “save [Nizhoni] from all of this” (274), Nizhoni does not leap to forgive. She asks, “What if ‘sorry’ isn’t good enough?” (275). In presenting the perspectives of both mother and daughter, Roanhorse suggests that noble motivations for a decision don’t preclude the consequences of one’s choices. Bethany’s protective intentions don’t invalidate her daughter’s feelings. Though Mac urges Nizhoni to take a “chill pill,” the novel presents his desire to push back against his sister’s anger as coming from a place of insecurity, rather than true forgiveness; he wants her to forget and act as though none of their past trauma (arising from their absent mom) ever happened. The novel leaves Bethany’s promise to earn forgiveness, a trajectory that inherently extends to beyond the novel’s scope, open ended—an optimistic course but not a definite one.
The return of Nizhoni’s father highlights Nizhoni’s complicated relationship with him. Though Nizhoni spends much of the novel missing her father, focusing on the ways that he supported her rather than the ways he let her down, his return does not acknowledge the emotional absence his children suffered even while he was physically present in their lives. Though he apologizes for leaving them and claims that he “should have done more [… should have] believed Nizhoni” (301), the narrative quickly subsumes his apology in his surprise to find his wife alive. He embraces her, his forgiveness instant—a reunion Roanhorse leaves uninterrogated.
By Rebecca Roanhorse
Action & Adventure
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Books on Justice & Injustice
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Brothers & Sisters
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Colonialism & Postcolonialism
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Family
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Fear
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Indigenous People's Literature
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Juvenile Literature
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Mythology
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