48 pages • 1 hour read
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The book opens with 14-year-old Russel Susskit, an Inuit boy, waking up and rolling off his bunk in a government-issued winter house that he lives in with his father. His mother left years ago with a white trapper. Russel and his father live on the seacoast in Alaska in a small Inuit village during the winter and at a fish-camp during the summer. It is still dark when he gets up, and he hears his father coughing. His father is a chain-smoker, rolling cigarettes with tobacco brought to his village from the outside world, far from their small Inuit village. His father used to drink but gave up alcohol after white missionaries came to their village and introduced him to Jesus and religious teachings, including the evils of drinking alcohol. Russel does not understand his father’s devotion to Jesus. He resents the religious pictures sent to his father from the “outside” but is pleased his father gave up alcohol. Russel hears the fire being lit and knows that the snowmachines, also from “outside,” will be starting up soon. He hates the snowmachines because they are loud and scare the seals, but because there are almost no dog teams in the village now, Russel also owns a snowmachine to get around. There is one dog team left, owned by an old Inuit shaman named Oogruk, but even he no longer uses the dogs to pull sleds.
Russel goes out into the dark to get meat from the food cache, chopping slivers of caribou and small pieces of seal meat. As he is warming and eating the bites of caribou, his father calls to him to cook the meat longer, reminding him that they no longer eat it raw because of the worms and bugs. Russel and his father both prefer the old way of eating raw meat, but his father has accepted the new way of life introduced from the developed world.
Russel feels dissatisfied and unhappy but cannot put his finger on why. As his father reminisces about the old times, Russel tells his father that something is bothering him. His father says he has noticed that Russel seems unsettled and explains that part is probably just that he is 14, but part of it is something else that he cannot help with. His father gets solace and help from his Christian beliefs but knows that Russel does not follow Jesus, so instead his father suggests that Russel meet with Oogruk to learn from his experiences and his songs. Russel has heard stories about the power of Inuit songs and knows that almost no one has them anymore. Russel agrees and gets a gift of two caribou heads ready to take to Oogruk.
Russel arrives at Oogruk’s house and stops to look at his five dogs. Oogruk dogs are fat and aloof, crosses between wolf, Mackenzie River huskies and Coppermine River village dogs. Russel hesitates before going into Oogruk’s house, preparing himself for the smell of caribou skins, thick smoke and dim light. Oogruk still lives the old Inuit way. He has no electricity and lights the house with a seal-oil lamp. Oogruk sits against a wall inside his smoky house, wearing only a small loincloth, and welcomes Russel in.
Even though Oogruk is blind, the house is well kept, with old hunting equipment such as lances, harpoons, arrow bags, and bows hanging on the walls beside the skin cloths, and the lamp is well tended to. Russel sits, and Oogruk starts to talk about the similarities between white people and dogs, specifically their inability to “get a settled mind” (16), and their anger and frustration when things go wrong. He tells Russel about the songs his people had for everything and how the songs could work with nature. For example, there was a man “who could sing a song for whales and make them come to his harpoon” (16). He talks about his three wives and how he misses having a woman in the house. Russel asks Oogruk if there were songs for women, too, and Oogruk laughingly answers that the “women were the songs” (19). Russel fetches the eyes from the caribou heads he brought to Oogruk, the eyes being a delicacy. Russel declines the offer of an eye, and as Oogruk is enjoying them, he says to Russel, “They are good. Later, when you are gone for the long time, you will wish you had eaten of them” (19).
Oogruk continues with memories of songs and how his old friend Ulgavik knew songs that could communicate with, and control, flocks of birds and teams of dogs. When old Ulgavik lost his sight, he knew the dogs so well that what they saw was transmitted through the sled to him, the dogs essentially becoming his eyes. Russel listens but is still fixated on the earlier comment referring to him being gone for a long time. Russel and Oogruk talk about the lack of muktuk, squares of fermented whale blubber, in the village and agree that it is likely because the machines have scared away the seals and whales. Oogruk thinks it is also because they no longer have songs and therefore do not deserve muktuk anymore. Oogruk can sense what Russel is thinking and feeling and tells Russel that the reason he has come to visit is to find “the way it was” (22). Russel realizes Oogruk is right—the reason he feels bothered is because there is “something wrong with the way things were now” (22). Russel needs Oogruk to teach him everything he can about the old culture and ways, and Oogruk agrees.
When Russel goes out to the food cache, he sees the dogs again, but no sled. Oogruk explains that the sled is in a lean-to by the house; it is old but strong and good. Oogruk tells Russel how they used to hunt before they had guns, how everything was different and quiet and even the way the hunted animals died for them felt different. Russel gets up and examines the ancient weapons hanging on the wall. They are all in perfect condition, made from wood laminated with horn, rawhide, bone, and antler, and look like weapons Russel has seen in the mining town museum. While Russel looks at the weapons, Oogruk tells him about how, long ago, he and four friends settled on the seacoast and eventually, as more people joined them, formed the village they live in now. Everyone had their own song, and life was good. Oogruk explains that everything changed after the first missionary came. The missionary introduced the concept of hell and considered both singing and dancing sinful activities that would condemn people to hell. Eventually, Oogruk explains, people became too afraid to dance and sing, and the songs were lost.
Sadly, Oogruk says that the only way the songs might come back is if people start to live the right way again, the old way, “but nobody is doing that” (29). Russel immediately knows what he must do. He must go back to the Inuit tradition and “become a song” (29). Oogruk agrees to teach Russel everything he knows about the old ways, and for a long time the two sit together in silence and finish the meat. Once the meat and broth have been eaten, Russel relaxes into a sleeplike trance, and only then does Oogruk begin to talk.
Oogruk keeps talking, and Russel falls from the trance into a deep sleep. When he wakes up, the room is cold, and Oogruk is fast asleep. Russel knows what he must do. He takes off his store-bought pants and coat and puts on a set of Oogruk’s traditional bearskin pants, squirrel undergarments, squirrel innerparker, deerskin outerparker, and sealskin mukluks, takes the lances and bow and arrows from the wall, and goes out to the sled in the lean-to. He has never seen anything as beautiful as the old basket sled. It is made of delicate hardwood lashed with rawhide, with birch rails and a steel snowhook. Although the sled has not been used for a long time, Oogruk has maintained it in excellent condition, so all Russel needs is a dog team. Russel has seen mushers run by in races but has never run a team himself, but he doesn’t let that inexperience stop him. He takes Oogruk’s lead dog off his chain and tries to attach him to the gangline, but the dog fights back. Russel struggles to control the dog, but suddenly, subconsciously drawing on knowledge imparted to him by Oogruk during his trance, Russel knows what to do. He crouches over the dog and growls; the leader backs down and lets Russel attach the harness. The other dogs follow nicely.
Russel leaves the hunting equipment and spends the rest of the short three hours of daylight trying to run the dogs. Despite being tipped off, dragged, and cold, he persists until finally the dogs pull in a coordinated line out across the ice. Russel understands that he needs to connect with the dogs, to become one with them. Russel feels alive and satisfied as the dogs run the sled back to the village. Oogruk is awake and up when Russel returns and is happy that the dogs ran for Russel. Oogruk has the fire and pot ready to heat up deer meat, and as they sit and eat Oogruk prepares Russel for the next step: hunting small game such as hare or ptarmigan.
The following day Russel takes to the ice with the dog team and Oogruk’s bow, but his arrows miss the plentiful ptarmigans. Russel closes his eyes and from the trance gets the help he is looking for. Oogruk’s words come back to him: “Look to the center of the center of where the point will go. Look inside the center” (42). Following Oogruk’s words, Russel kills his first ptarmigan the old way. He has killed many before with a rifle, but never with a bow. Oogruk told Russel that you must thank the animal and leave its head with food in its mouth as a gesture of gratitude. Russel feels uncomfortable doing this but leaves the ptarmigan’s head with some dried berries in its beak before putting the rest in his bag.
Before returning to the village, Russel runs the dogs further out over the snow and ice to practice. Russel sees the caribou in the dusk as he reaches the bottom of a snow mound. She stands still for him as he releases his arrow and guides it in his mind to the center of her. The caribou falls down dead. The dogs descend on her, but Russel gets them under control and thanks her—“Thank you for this meat, deer. It will be enjoyed” (47)—and he places some sweet grass in her mouth. Russel is cold, his fingers painful and slow, but he is ecstatic and heads back to the village with the deer and ptarmigan. The dogs, too, are content, full of deer and in sync with Russel as they run through the cold, clear night. In the joy of the moment, Russel feels himself bond with the dogs, and words form in his mind: “Out before me they go taking me home. Out before me they go I am the dogs” (50). He realizes that this is a song, maybe his song, and he is excited to share it.
Four days after returning to Oogruk with the deer, Russel takes the team out to hunt for seal. Oogruk doesn’t ask Russel to go, but he needs seal oil for his lamp and has told Russel all about the old ways of hunting for seal where the ice meets the sea. Russel wants to embrace all the old ways, so he takes a harpoon and goes with the team out onto the ice. He is 20 miles out when a storm hits, but even though the storm is fierce, he draws on his own and Oogruk’s knowledge and builds a small shelter using the sled and snow and rides it out with the dogs, who curl into tight balls to keep warm under the snow. After the storm passes, Russel lines up his team, points towards where he thinks the village is, and shouts for them to run. The dogs resist, run a few yards then stop and turn. Russel keeps pushing the dogs, at times losing his patience, and after a few more stops and redirections the dogs finally run reluctantly in the direction he is forcing. After a few hours, Russel realizes that he is lost and the village is not where he thought. The large plate of ice that Russel and the dogs sheltered on has rotated during the storm, throwing Russel off course. The dogs knew the way home, and now Russel understands their reluctance to follow his commands.
Another storm approaches, and Russel feels colder than he has ever been. He starts to feel afraid; he is alone with just the dogs and the sled. Previously, when stuck in a storm, he has always had a snow machine to get home on, but now he has nothing. Russel tries to recall the trance, tries to hear Oogruk’s words about being lost on the ice, but nothing comes. Russel turns to the dogs: “So, there is some trouble. What should we do?” (59). He realizes with a smile that the dogs are the answer. He decides to let the dogs run in the direction they choose, and sure enough, they eventually turn and confidently run in a different direction to the one chosen by Russel. Russel senses that they are heading to the village, but his relief is shattered when they come across an opening in the ice. They hit a lead of open water, “so wide Russel could not see across” (61).
Russel guides the team along the broken edge of the ice for miles, looking for a crossing. Even though his situation is dire, Russel no longer feels any fear. He is aware that he might not make it back, but he is determined to try and feels a surge of strength. He absorbs the beauty of the dogs glistening with ice, and as he is watching them run, he sees large chunks of ice floating on the open water. Russel uses his harpoon to catch a large chunk of floating ice and pulls it to the lead edge of the ice he is standing on, positioning it so that it forms an unstable bridge to the land ice. The dogs refuse to try and cross, so Russel grabs the lead dog and throws him onto the floating chunk, from which he frantically scrambles to the land ice, pulling the rest of the team and the sled to safety with him. Russel and the dog team run on the solid ice until they can see the light of the village fuel tank. They are home safe.
Russel moves in with Oogruk to learn the old ways. His father is fine with this, and even though he is missing school, everyone understands that he is still learning and getting an education in the old ways. Life in the village continues as usual, with hunters heading out on snowmachines and long winter evenings spent with families playing games and watching the communal television. Everyone joins in except Oogruk and Russel. Russel works hard on his hunting skills, using a net to catch rabbits and birds and practicing with the bow for larger game. He is unsuccessful at getting caribou, so he tells Oogruk that it is time for him to go out onto the sea ice and try again to hunt for seal. Oogruk surprises Russel by agreeing and saying that he will join him on this hunt. When Russel expresses his surprise, Oogruk’s only explanation is, “There are certain things that must be done at this time and it is for an old man to do them when the time is right” (69).
Russel gets the dogs and sled ready, loading it up with two harpoons and a killing lance. Russel then helps Oogruk into the sled, and they race away across the ice towards the sea. Even though Oogruk is blind, he can smell when they get close to the sea, and he tells Russel to stop when the spray smell is heavy. Russel gets ready to go out on foot to hunt for seal and tells Oogruk to wait for him in the sled with the dogs. Oogruk stops him and says they have to talk one more time. Russel is confused and asks Oogruk if he is leaving him, to which Oogruk answers, “It is my time. But there is a thing you must do now to become a man. You must not go home” (72). Oogruk explains to Russel about his own long journey running with the dogs and that it is now Russel’s time to run north with the dogs as far as he can to find himself and to become a man.
Russel realizes what Oogruk is saying and pleads with him to return to the village and see a doctor, but Oogruk is determined to stay: “An old man knows when death is coming and he should be left to his own on it. You will leave me here on the ice” (72). Oogruk gets out of the sled and stands on the ice. He commands Russel to go and not look back. Reluctantly Russel gets back on the sled and runs the dogs out on the ice. He runs for miles without turning but eventually can no longer bear it, so he turns the dogs around and runs them back towards Oogruk, smiling as he thinks how he will persuade Oogruk to return to the village to continue being his teacher. As Russel gets closer, he sees that Oogruk is now sitting and that the life has gone from his eyes. Russel quietly says, “You left too soon, Grandfather. I was coming back for you” (74). He takes a small harpoon for hunting seal from the sled and places it on Oogruk’s lap. Russel gathers the dogs and lets them run north, turning one more time to say, “I will remember you” (74), before following Oogruk’s command to run north for as long as possible.
The clashing of two cultures, one rooted in ancient tradition and beliefs and the other brought to the Inuit villages by white missionaries, is at the forefront in the first few chapters of Dogsong. This dissonance is why Russel, the young protagonist, feels unsettled. Initially Russel is not sure why he feels unhappy. What he does know is that he hates any reminders of things that have been brought to his Inuit village from the outside. These includes his father’s cough, brought on by use of imported tobacco, and the roaring and smell of the imported snowmachines, reliant on imported fuel, which have replaced the dogs for getting around on the ice. Russel sees his village being corrupted by outside influences, losing touch with nature and his people’s connection to the ice. He sees his house and others like it as government boxes, “boxes to put people in” (5).
Despite their differences, Russel loves his father, and they have a good, if somewhat distant, relationship. Russel cannot understand why his father and the other villagers have so readily embraced outsiders’ ways, including Christianity, at the expense of their own Inuit traditions. Russel tries to be accommodating. He doesn’t like the rose-patterned tablecloth his father ordered (in his opinion tundra flowers are prettier than foreign roses) but tries to for his father’s sake. Russel also tries to understand and accommodate his father’s Christian beliefs, but these beliefs do not resonate with him and are another reminder of the intrusion of outside influences. Russel’s father, for his part, accepts that Russel does not believe in Jesus and understands that Russel needs to find his own way forward, his own way to become a man. He understands Russel’s desire to connect with his Inuit roots and confesses that he cannot help because he lacks knowledge of the old ways. It is at his father’s suggestion that Russel goes to learn about Inuit songs and the old ways from Oogruk. This desire stirring in Russel is deep-seated and innate. It is not the result of a dispute between him and his father, who willingly allows Oogruk to become Russel’s mentor. His father does pass on some knowledge about the old ways and introduces the reader to the concept of Inuit song. His father explains, “Songs and words are not always the same. They do not always say the same thing. Sometimes words lie—but the song is always true” (11). Oogruk becomes Russel’s spiritual and practical teacher, and he gives both Russel and the reader a glimpse into the old Inuit ways. Traditional clothing made from animal skins hanging on Oogruk’s walls and hunting weapons are described in intricate detail. Evocative descriptions of the smells and ambience of Oogruk’s old house transport the reader from the stark government boxes where Russel and his father live to a different time. For example, he observes, “The windows were covered with smoke grime, and the room was full of smoke from the lamp on a box in the corner, a seal oil lamp with a moss wick that threw a tiny yellow glow around the room” (14).
Like Russel, Oogruk has no love for the outside world and shows his disdain for the missionaries who came and upended the Inuit traditions with his musings on white people. When Russel asks Oogruk about his dogs, Oogruk talks about the similarities between white people and dogs: “‘Dogs are like white people,’ Oogruk said, looking at the flame. ‘They do not know how to get a settled mind. They are always turning, looking for a better way to lie down. And if things go wrong they have anger and frustration. They are not like us. It is said that dogs and white people come from the same place”’ (16). Despite that analysis, Oogruk has nothing but awe, love, and respect for his dogs, which he clearly does not have for the white missionaries.
Later it becomes clear that Oogruk blames the white people for the death of the Inuit song, and with it the old way of life. A pivotal moment for Russel comes after Oogruk tells Russel how the missionaries scared the Inuit people into giving up their dances and songs with the threat of hell and explains how much more than dances and songs they ended up losing: “When we gave up our songs because we feared hell we gave up our insides as well” (28). This is the moment that Russel has his epiphany. Instinctively he realizes that “[h]e needed to go back and become a song” (29). The power of this realization is clear, and the determination Russel feels, despite not knowing how to start this mission, sparks the theme of determination and perseverance that runs throughout the rest of the book. The journey his character will face is now clear: “I will get a song, I will be a song. But I don’t know what to do. I don’t know how to do it” (29).
Food and its preparation form a prominent symbol of sustenance, survival, and man’s connection to the land. Even though the characters’ meals are made up entirely of animals from their hunts, the frequent and luscious descriptions of the warm fat and grease, water-blood soup, and the various textures of meat illustrate the central role that acquiring, preparing, and eating food plays in their life. The silence as they eat, the thoughtful chewing and swallowing all illustrate an immense respect for the animals and an appreciation of the food and the knowledge that none of it can be taken for granted. Oogruk and other Inuit people following the old, traditional ways use every part of the animals they hunt: skins and fur for clothing, bones for weapons and parts of sleds. Oogruk is teaching Russel about the deep understanding his people have of the relationship between humans and nature, the finely tuned concert between people and the animals living with them on the ice.
Paulsen draws the reader into the quiet and steady rhythm that Russel and Oogruk settle into as Russel learns the old ways of hunting and surviving in the Arctic, mostly through Oogruk talking to him while Russel rests into a trance-like state after eating. Rather than just teaching Russel, it seems as though Oogruk is transferring his knowledge deep into Russel’s soul, with Russel being unaware of the imparted knowledge until he needs it. For example, when Russel is unable to shoot a ptarmigan with his bow and arrow, he “closed his eyes and when they were shut the answer came to him. Oogruk had told him during his trance, had told him how to use the lances and the bow” (42).
The dogs, who are the backbone of the book, are not introduced as pets. The dogs do not have names. Even though the reader is clear that the dogs are loved and the dogs love Oogruk, there is no affection shown to them in the way a pet would experience. No petting or hugging, no belly rubs or baby talk, and the dogs are described as growling, snarling, and strong. Oogruk’s relationship with his team goes beyond superficial displays of affection: He is one with his dogs, and it is this bond that he needs Russel to develop for Russel to become the man he hopes to be. Russel starts to find this connection after his first successful caribou hunt. On his run home he is elated and feels himself “go out to the dogs, out ahead” (49), and without consciously planning it, his mind forms the first part of his song, in “moving words, dog words” (50). This is the moment in which Russel becomes a new person, more confident and surer of the path he has chosen. Russel does not fully put his trust in the dogs until he gets lost while hunting for seal. It dawns on him as he is searching for a way out of the storm that the answer is right in front of him: “He could not trust himself, couldn’t see anything to help him, but he could trust the dogs” (59).
Descriptions of the ice, snow, wind, and cold and their various states recur throughout each chapter and are central to the theme of understanding man’s place in nature. Russel understands the importance of not fighting the extreme weather but embraces and appreciates both the beauty and power of it, noting, “the snow is alive and the ice is alive and we are all part of the same life” (39). Through Russel, Paulsen educates the reader on the ways that Inuit hunters can read the ice, clouds, and wind—for example, “salt-water ice is stronger, more elastic, isn’t as slippery” (51)—intertwining facts about the elements with the holistic approach critical for survival on this icy land. For example, he writes:
He thought of cold not as an enemy but as many different kinds of friend, or a complicated ally. Cold brought the first ice to the sea, the first strong ice so they could get out and hunt seals. Cold brought the fattening up of game so it was good to eat. It brought snow and made everything clean, it made storing meat and fish easy. Cold could kill as well. But if treated fairly, if treated as a friend and if caution was taken, cold was good (48).
The final chapter of Part 1, cumulating in Oogruk’s death on the ice, completes the arc of Russel’s development from an unsettled boy with a powerful need to connect to his land and tradition to a man who is still learning about living with the land he loves, but who is now equipped both emotionally and physically to start his journey and is sure of his path. It appears that Oogruk was waiting for a boy like Russel to come into his life, someone with a passion to learn about the old ways, someone who could absorb all his knowledge and take it with him, spreading it back into their land in the face of turmoil brought to them by white men in the name of progress. Russel finally understands what Oogruk meant by the “long journey,” and while heartbroken, Russel knows that he must do as Oogruk instructs so that he can fully become the man he aspires to be. When Oogruk instructs him, “run with the dogs and become what the dogs will help you become” (72), Russel understands. When Russel returns to try and persuade Oogruk to go to a doctor but finds him dead on the ice, Russel leaves a lance on Oogruk’s lap, saying, “You will want to hunt seal. Use it well and make much sweet meat” (74). Russel is leaving the lance to thank Oogruk for everything, like the old way of leaving an offering of food in the mouths of hunted animals to thank the animals for giving up their life.
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By Gary Paulsen