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The Farmer's Daughter

Novellas

by Jim Harrison

The Farmer's Daughter by Jim Harrison X
The Farmer's Daughter by Jim Harrison
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     Not Yet Rated
  • First Published:
    Dec 2009, 384 pages

    Paperback:
    Sep 2010, 320 pages

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Book Reviewed by:
Elena Spagnolie
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BookBrowse Review

A collection of three novellas from the author of The English Major and Legends of the Fall

Before reading The Farmer's Daughter, my familiarity with Jim Harrison's work was limited to having seen the popular film version of his novella, Legends of the Fall. (And, I have to admit, as a heartthrob-infatuated teenager, I watched it an embarrassing number of times.) Whether or not the film accurately portrayed Harrison's written work, it planted in me a seed of stylistic expectation. I hoped for the sensual descriptions of the sweeping American Mid-West, and I wanted the landscape to actively contribute to the telling of the stories. In The Farmer's Daughter, Harrison not only lives up to those expectations, he exceeds them. Though all three of his novellas are distinct from one another, they are joined by the exploration of isolation, displacement, raw sexuality, human connection and, of course, by the inclusion of Patsy Cline's "The Last Word in Lonesome is Me."

In the great expanses of Montana, Harrison transports readers to a simpler but tougher place in "The Farmer's Daughter" and allows all of his characters to explore their limits, their curious sexualities, and their courage in spaces when no one else is looking, which at times adds an unsettling quality to his stories. One of my favorite elements of Harrison's writing is his ability to reveal the subtleties of a place - the landscape, cultural attitudes and atmosphere - through little details and show how they imperceptibly mix with the memories of an individual, further shaping their character. This plays out beautifully in the paradox of Sarah's penchant for fine literature and classical piano, alongside her ability to "[blow an antelope] out of his shoes" with a .30-06. Though admittedly, there are a few instances where Sarah's self-reflective thoughts feel too easily achieved and a bit unrealistic for her character, Harrison's exploration of isolation, loss and growth rings true to life.

In "Brown Dog Redux," Brown Dog, an Ojibwe Native American smuggles his stepdaughter Berry into Canada to avoid being sent to a state sanctioned school for children with disabilities. That sets them into motion, and throughout the story they move from place to place with such frequency that I found it difficult to remember where they were at any given time. That feeling of transience certainly added to my experience of the story.

One of the most enjoyable elements in "Brown Dog Redux" is Brown Dog himself. This character is rich throughout, all due to Harrison's vivid and unabashed language. Certainly, Brown Dog is a sexual hound, an alcoholic and a misfit at large. However, he is also a caring father that, despite his appetites, has the capacity to love deeply as is seen in his relationships with Berry, Gretchen (despite her inability to feel emotions) and the land where he grew up. The deep aches of homesickness he feels are gorgeously written and they brought me all too close to my own feelings of missing the places of my childhood.

In "The Games of Night" Harrison writes a riveting werewolf story without the mystery or darkness of traditional Gothic horrors. Akin to the magical realism of W.P. Kinsella, Harrison's character (presented in the first person) is afflicted with a blood disease brought on by an animal bite. The consequent fits he suffers throughout his life, while certainly dangerous to those around him, bring him closer to feeling alive and a part of nature. He philosophizes about the inability of humans to fully comprehend the experience of other animals and reaffirms the mystery inherent in each species, including ourselves. Each novella in The Farmer's Daughter is better than the last and "The Games of Night" re-opens the possibility of true love after it has taken a lifetime of isolation and longing to figure out.

Reviewed by Elena Spagnolie

This review was originally published in February 2010, and has been updated for the September 2010 paperback release. Click here to go to this issue.

Beyond the Book

The Wicasa Wakan in Lakota Native Culture

In "Brown Dog Redux," the second novella in Jim Harrison's The Farmer's Daughter, an enigmatic quality surrounds the character of Charles Eats Horses. At Wounded Knee he sits alone in the moonlit cemetery, arms raised to the sky; the next morning he is found unmoving in a trance-like state; and throughout the story his peers carefully avoid eye contact with him. Though little else is given to explain these behaviors, Charles Eats Horses tells Brown Dog that "[The others] think I might be a wicasa wakan..."

As Harrison describes, a wicasa wakan is a "medicine man, often a somewhat frightening person like a brujo in Mexico," and is capable of great powers. In The Anthropological Papers of The American Museum of Natural History (1921, translated by Burt Means), Sword, an Oglala Lakota native, explains that the role of a wicasa wakan extends beyond that of a healer and is difficult to define completely. He states that, "Wakan means very many things… It is something that is hard to understand… The white people call our wicasa wakan 'medicine man,' which is a mistake. Again, they say a wicasa wakan is making medicine when he is performing ceremonies. This is also a mistake. The Lakota call a thing a medicine only when it is used to cure the sick or the wounded, the proper term being pejuta." In this way, there is a great distinction between a medicine man and a holy man in Lakota culture.

"When a priest uses any object in performing a ceremony, that object becomes endowed with… something like [a spirit], the priests call it tonwan or ton. Now, anything that thus acquires ton is wakan because it is the power of the spirit or quality that has been put into it," Sword explains. These spiritual powers have the ability to act positively or negatively. For example, it is possible for a root or certain plants to be wakan because they are poisonous. However, nourishing foods can be wakan because they provide sustenance for the people. Even people under the influence of alcohol might be considered wakan if the bad spirit has gone into him. The wicasa wakan, then, can harness the power of the wakan beings. With the spirit of the wakan beings, they are able to communicate with other spirits through song and ceremony, they have the power to interpret visions, and they can speak in conversation with Nature.

According to Lame Deer, a Sioux medicine man, "You can't explain it except by going to the circles within circles idea, the spirit splitting itself up into stones, trees, tiny insects even, making them all wakan by his ever presence. And in turn all these myriad of things which make up the universe flowing back to their source, united in the one Grandfather spirit." (WildWest.org)

Image above: Sword, Oglala Lakota, 1875

Reviewed by Elena Spagnolie

This review was originally published in February 2010, and has been updated for the September 2010 paperback release. Click here to go to this issue.

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