47 pages • 1 hour read
Kent NerburnA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Content Warning: This section includes references to rape, infant death, and violence against indigenous communities.
The trio drives on an interstate crowded with Christian-themed billboards. When Nerburn remarks that they’re in the land of Jesus, Dan begins a lecture on faith and history. For white historians, Dan argues, history is knowing what happened and writing it down. Because indigenous historians maintained oral histories without standardized year numbers (referring instead to major events that occurred during a year), white historians believed they had no history. When indigenous historians tried to share their oral histories, white historians dismissed them as myths and legends. Dan argues that the practice of white history allows white Americans to erase indigenous history.
Dan points to Jesus and biblical history as evidence that white people can think like indigenous historians. He notes that evangelicals he encounters are not interested in what year Jesus lived or how many people were there when he died but focus on the lessons of his life. Nor do they dismiss the idea that an earthquake followed Jesus’s death as myth, the way they might if he were a indigenous prophet. Dan wonders why white historians don’t treat Abraham Lincoln the same way, using his life as a call to continue to free the oppressed.
The group drives through a foreboding storm. When the wind and rain suddenly stop, Grover pulls over and Dan begins chanting in Lakota. The storm picks up again and the car is buffeted by ferocious wind and rain. Nerburn is terrified. When it finally passes, Dan and Grover have a private, contentious debate in Lakota. Dan asks Nerburn what direction the wind came from. When Nerburn confirms it came from the North, Dan leaves the car with Fatback. Grover explains that the North wind brings messages from the dead.
As the trio continues into the Badlands, Grover describes how families—including babies and elders—fled through the Badlands in the middle of winter to seek shelter with Chief Spotted Elk after Sitting Bull’s death. Dan describes the land as heavy with the dead, and says that indigenous families across the country have suffered in similar ways. The soldiers sent by the federal government to control indigenous populations were largely young, single men who were unemployable elsewhere. The indigenous people they encountered and ordered to move were families with vulnerable babies and elders. He describes the violence the federal soldiers enacted on these families, including rape and mutilation of corpses.
Nerburn feels an emotional distance between himself and Dan even though they’re only sitting a few inches apart. Isolated, he watches the Badlands disappear as the wide plains open to the Black Hills. Nerburn remembers visiting the national park at Mt. Rushmore as a child with his family. Now, he knows that the Black Hills (known as Paha Sapa in Lakota) are the sacred center of the Lakota universe. He feels as if the car is being pulled towards the hills.
Nerburn imagines that Dan has given him a new set of eyes for looking at the hills. He sees Sitting Bull’s people fleeing from the federal government, and hears women calling to each other to keep their children safe. He visualizes in explicit detail the violence Dan described earlier. As he looks at the Black Hills, he understands why the Lakota sacrificed the rest of their lands to keep the hills. He feels shame at the government’s decision to renege on their treaties when gold was discovered. Nerburn takes personal accountability for the greed and violence of the federal government on behalf of his white ancestors, and asks the Earth for answers.
In the middle of the night, Dan suddenly demands to get out of the car, and orders Nerburn out with him. Grover hands Nerburn his bag and a bag for Dan, then drives away. Dan begins climbing a nearby hill and Nerburn follows. The men climb past a series of pillars with empty alcoves and enter a large cemetery. Dan reveals that they are at the site of the Wounded Knee Massacre, and are standing on the mass grave of at least 200 Lakota men, women, and children. He removes a ceremonial pipe from his bag and sends an offering of smoke to the four cardinal directions, to the sky, and to the earth. He then tells Nerburn to do the same. Nerburn senses a heavy spiritual presence at the grave site and sees visions of his son being shot by a soldier. Unsure of how to pray or whether he’s violating something sacred, Nerburn follows Dan’s lead and sends smoke offerings. Dan tells Nerburn to sleep. Nerburn dreams of two hawks fighting before being overshadowed by a third, more beautiful hawk. When he tells Dan about the dream the next morning, Dan declares that Nerburn is ready to write the book.
The drive back to Dan and Grover’s reservation takes two days, and the group makes no unnecessary detours. Grover attempts to convince Dan to stop at Mt. Rushmore, but Dan threatens to die in the parking lot. As they approach the reservation, Dan and Grover spot a buffalo in the distance. The buffalo is revealed to be Nerburn’s truck as the haze clears. Desperate to return to his family, Nerburn begs Grover to follow the truck. Grover insists that Dan needs to eat, and tells Nerburn they’ll get the truck later.
Grover and Dan take Nerburn to a restaurant with a large CLOSED sign on the door. Inside, they find Jumbo, who tells Nerburn that his car is ready to go. The problem was not a gasket, as Nerburn feared, but a hose that had a small slit cut into it. Nerburn accuses Dan and Grover of damaging his car to keep him on the reservation. Dan attributes it to the Great Spirit. As Nerburn prepares to leave, Dan gives him a necklace with a small stone carved into the shape of an eagle. Nerburn promises to do a good job with the book, and to send Dan drafts. Dan and Grover drive away, leaving Nerburn alone.
The final section of Neither Wolf Nor Dog represents a major shift in characterization for Nerburn, the memoir’s narrator and protagonist. In the introduction, Nerburn claims that the book was written “to honor [indigenous people] with the gift of [his] words,” and imagines that his book is “a simple offering” of love for indigenous communities (6). Throughout the book, Dan and Grover push back against Nerburn’s conception of himself, challenging him to consider his motives and his role in oppressing the people he claims to be helping. The tension between Nerburn’s view of himself and Dan and Grover’s view of him complicates Nerburn’s reliability as a narrator. However, Nerburn’s experiences at the site of the Wounded Knee Massacre and in the Black Hills, the sacred heart of the Lakota universe, radically transform his understanding of himself and his motivations. At Wounded Knee, Nerburn performs a tobacco offering with Dan, smoking a sacred pipe and releasing smoke to the four directions, the sky, and the earth. Nerburn describes his extremely personal vision of the massacred during the ceremony: “little children all ran like my son; the old men, frail, with brittle bones, moved like Dan or my father” (312). The references to Nerburn’s own family in this passage suggests that he has begun to think of the massacred Lakota as people rather than a collective other, breaking the strict racial distinctions he has held for most of the book. At the end of the ceremony, Nerburn admits to Dan that he worries “that maybe [his] heart isn’t pure […] that maybe [he is] the thing [he] fear[s] most, one more white person with good intentions who will end up doing harm” (314). Here, Nerburn recognizes that his prior distinction between trustworthy and suspicious white people is irrelevant, and that he must take responsibility for the history of white American violence against indigenous communities.
Nerburn’s personal shift in perspective accompanies a structural change which inverts the format of the rest of the book. Nearly all of the chapters of Neither Wolf Nor Dog are punctuated by long, uninterrupted speeches delivered by Dan or Grover. In these speeches, Dan uses the term “we” to refer to indigenous people from various nations and “you” to refer to the white people that have historically oppressed them. This structure reinforces Dan’s status as a speaker for his people and Nerburn’s role as a representative for his white American audience. In contrast, Chapter 24 (“Paha Sapa”) has a distinctly different structure: it features no dialogue from Dan or Grover, and instead focuses entirely on Nerburn’s inner thoughts. As they drive through the Black Hills, Nerburn sees “for a moment, and dimly […] with the eyes Dan had given me” (300). Imagining the massacre and its aftermath with Dan’s eyes, Nerburn also mimics the structure of Dan’s speeches, using “we” in the same way Dan uses “you” elsewhere in the book, underscoring the memoir’s thematic interest in The Role of Language in Oppression. In a representative example, Nerburn writes that for “the hunger to own a piece of the earth, we had destroyed the dreams and families of an entire race […] and now we had the arrogance to claim to ‘rediscover’ them” (301). Nerburn’s repeated use of “we” in this passage and elsewhere suggests that he is taking responsibility for the legacy of violence enacted by his white ancestors and The Lasting Trauma of America’s Violence Against Indigenous Communities. His mimicry of Dan’s speeches demonstrates the extent to which Nerburn views Dan as his teacher.
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