Blue Ravens: Historical Novel (2 page)

Our parents were born near Bad Medicine Lake, north of Pine Point and west of Lake Itasca, the source of
gichiziibi
, the Great River, or the Mississippi River. Many generations before the treaty reservation two great native families, and only two, lived on the north and south shores of Bad Medicine Lake.

Bigiwizigan, or Maple Taffy, the ironic nickname of a dubious native shaman, created stories of mistrust about Bad Medicine Lake because there was no obvious source of the water. The cunning shaman used the mystery of the lake to sway his stories of unease and medicine mastery.

Bad Medicine, about five miles long, was cold and crystal clear, and the sources of water were natural springs. Our native ancestors created by natural reason the obvious origin stories of the water, and were secure on the north and south shore, the only native families who dared to live near the lake.

Honoré Hudon Beaulieu, our father, was born on the north shore of Bad Medicine Lake. He was also known as Frenchy. Our mother was born on
the south shore of the lake. These two families, descendants of natives and fur traders, shared the resources of the lake and pine forests. My father was private, cautious, but not reticent. He was native by natural reason and disregarded the federal treaty that established the White Earth Reservation. Honoré refused to honor the boundaries and continued to hunt, trap, fish, gather wild rice and maple syrup in the manner of his ancestors.

Honoré shunned the federal agents.

Margaret, our mother, was carried in a
dikinaagan
, or native cradleboard, and remembers the scent and stories of maple syrup. The two families of the lake came together several times a year to share the labor and stories of gathering wild rice and making maple sugar. Our parents met many times at wild rice and sugar camps. More natives were conceived at sugar camps than any other place.

Honoré was a singer and woodland storier, and in his time created scenes about resistance to federal agents and the native police. He refused to relocate and shunned the summons to receive an assigned allotment of land according to the new policies of the federal government. He was a fur trade hunter and never accepted or obeyed any government. My father continued to hunt, fish, and cut timber near Waabigan, Juggler, and Kneebone lakes, as his ancestors had done for many centuries.

Honoré had earned the veneration of many natives for his resistance to the government, and for his integrity as an independent hunter and trapper. Politicians and federal agents cursed his name, and yet they had never visited or heard his stories. The native police ordered and threatened him several times, but only our mother and the contract of a timber company convinced him to accept an allotment. Our father never located the actual land that was allotted in his name, an arbitrary transaction, but he agreed to move with his pregnant wife to a new house near Mission Lake, and at the same time he was hired by a timber company to cut white pine near Bad Medicine Lake.

The federal agent selected the new teachers at the government school. Most of the teachers were from Connecticut, Rhode Island, and Massachusetts in New England. The agent never hired a native teacher. He always wore a black suit, and the teachers were secured in layers of white muslin with creamy flowers. The classroom was unnatural, a drafty box of distractions, the pitch and duty of an awkward hem and haw civilization.
The teachers roamed and droned for hours at the chalkboards. The autumn wind soughed with the stories of native shamans in the corridors. Native word players cracked in the cold beams, and the ice woman moaned at the frosted windows. The ice woman murmured seductive stories to lonesome natives in winter, and we were the lonesome ones in school. She whispered a temptation to rest in the snow on the long walk home at night. She gathered the souls of those who were enticed by her treachery.

The ice woman was a better story than the presidents.

Every winter day we cracked and moved the thick clear chunks of ice on the schoolroom windows, and pretended to melt the ice woman and other concocted beasts and enemies of natives by warm breath, touch, and natural motion on the windowpane. Sometimes we told stories that the government teacher was the ice woman but we never dared tease her to rest overnight in the snow. Actually we never mentioned the name of the ice woman. Our stories were only about the natives who had been tempted by the ice woman and froze to death.

The federal agent ridiculed the ice woman stories and blamed the deaths on alcohol. Only the clumsy son of the assistant agent dared to name the teacher as the ice woman. He knew nothing about native stories of shamans or the ice woman. We turned away and shunned the stupid student because natives needed the most creative stories of the ice woman to survive the winter, and we needed even better stories to survive the federal agents and barrels of commodity salt pork.

Summer in the spring was our natural liberty.

The only memorable experience on the reservation was nature, the rush of the seasons, summer in the early spring, the fierce autumn wind out of the western prairie, the gusts and whispers in the mighty forests of white pine. Our every moment outside of school was a sense of fugitive adventures. We shared the notions of chance, totemic connections, and the tricky stories of our natural transience in the world. We were delivered by stories, and our best stories were nothing more than the chance of remembrance. My brother was delivered by chance, we learned years later, and that clearly demonstrated our confidence in stories of coincidence and fortuity.

Margaret, our mother, never revealed the mission secret that my brother was a reservation stray, a newborn of obscure paternity, and apparently that we were not related by blood, until that early summer when we were
drafted and departed by train for military service in the American Expeditionary Forces in France.

Our mother was a herbal healer and insisted that her son the artist use only natural paint colors. She provided the natural blue tints that my brother used to paint ravens. Blue was not a common native pigment, so the blue ravens were doubly distinctive. The pale blue tints were made with crushed plum, blue berries, or the roots of red cedar. My mother boiled decomposed maple stumps and included fine dust of various soft stones to concoct the rich darker hues of blue and purple. The synthetic ultramarine powder from traders was not suitable for painting.

Most of the blue ravens were abstract, with huge dark blue angular beaks and almost human eyes. The curves of the wings were broken in flight, and several feathers were painted with elaborate details. Some ravens were turned upside down in flight, as ravens turn over, cant, bounce, and play in flight with other ravens over the mission and post office.

My brother painted blue ravens as sentries at the stone gate of the hospital, and that troubled the priest more than a naked woman, even more than the stories that my brother was the son of the priest. The giant claws of the abstract raven were painted dark blue, with faint veins and the broad traces of human hands. Two claws were curved with cracked fingernails. The two blue sentry ravens wore masks. The huge beaks were outlined and distorted, and turned to the side of the ravens.

Aloysius truly painted abstract scenes by inspiration not by mere duplication or representation, and yet the priest was concerned that he had painted the images of demons in the ravens. My brother had never seen the haunting images of raven masks with monstrous beaks worn by medical doctors during the Black Plague in Europe.

Aloysius was curious, of course, but my brother had already established his own expressionistic form and style, abstract blue ravens in the natural world, and the chance associations of material scenes in cities. Later he had created blue ravens of war, and he would continue to create his inspired scenes of blue ravens over the parks, statues, and bridges over the River Seine in Paris.

No one on the reservation would have associated the abstract blue ravens with the modern art movements of impressionism or expressionism, or the avant-garde, and certainly not compared the color and style of the
inspired raven scenes on the reservation with the controversial painting
Les Demoiselles d'Avignon
by Pablo Picasso. Yet, my brother painted by inspiration the original abstract blue ravens at the same time that Picasso created
The Brothel of Avignon
, the translated title, in 1907. Picasso was swayed by the notion of primitive scenes. The five naked women were pitched to the viewer, angular, gawky, excessive, abstract, and two women wore masks, the obvious influence and deliberate conceptual imitation of primitive art that had been exhibited at the Musée d'Ethnographie du Trocadéro in Paris.

Aloysius accepted the crown of chance, an uncertain destiny and saintly name, and became a soldier and artist in the American Expeditionary Forces in France. We served together as scouts in the same division and infantry regiment, and survived the unbearable memories of shattered blue faces in the brush, broken bodies, small bare bones in the muck, and solitary tremors of hands and hearts in the ruins of war. The eyes of soldiers at the end turned hoary with no trace of rage, sense of solemn touch, shimmer of blood, or praise of irony.

We were brothers on the reservation, brothers in the bloody blue muck of the trenches, slow black rivers, brick shambles of farms and cities, brothers of the untold dead at gruesome stations. Bodies were stacked by the day for a wretched roadside funeral in the forest ruins. We were steadfast brothers on the road of lonesome warriors, a native artist and writer ready to transmute the desolation of war with blue ravens and poetic scenes of a scary civilization and native liberty.

››› ‹‹‹

The Italian Aloysius of Gonzaga, a sixteenth-century saint, was castle born and encouraged by his mighty father to become a soldier. He was a warrior only in name. Aloysius the original renounced his inheritance to become a priest and vowed chastity, poverty, and obedience, a comely ritual of conceit, monotheistic separation, and ancestral agony.

Father Aloysius Hermanutz was born in the ancient Kingdom of Württemberg in 1853. He studied to become a Benedictine priest and dedicated his godly service and obedience to the care, conversion, and education of natives for some fifty years at Saint Benedict's Mission on the White Earth
Reservation. Aloysius, my brother, continues his saintly name in the marvelous artistry of a painter, not in the doctrines of monotheism, obedience, and the noticeable pain of priestly courtesy.

Saint Aloysius envisioned his own death at age twenty-three on June 21, 1591. Aloysius Hudon Beaulieu was drafted with me and other native relatives at the very same age and in the same month some three centuries later as ordinary infantry soldiers of the American Expeditionary Forces in the First World War.

The chance connections of soldiers and saints.

Ignatius Vizenor and many of our other cousins enlisted or were drafted that same summer to serve as soldiers in the ironic name of the Great War. Ignatius was the namesake of Father Ignatius Tomazin, and more notably of Saint Ignatius of Loyola.

Ignatius, our cousin, was the firstborn of Michael and Angeline Vizenor. He was raised with four brothers and two sisters. Joseph, the last born, was elected many years later as the manager of the Minnesota Chippewa Tribe in Minnesota. Ignatius and his brother Lawrence, who was a year younger, were privates in the American Expeditionary Forces in France.

The Beaulieu and Vizenor families praised and raised large godly families, a legacy of the fur trade and that premier native union with spirited descendants of New France. The families were mostly devout but they became cautious Roman Catholics after the First World War and the Great Depression. Absolute devotion to a church or a saint was more uncertain after the massive death and destruction of an unspeakable world war and the absolute desperation of extreme poverty.

Many native fur trade families came together with new and obscure traditions, the union of blood and treasure to honor and defend France. A disproportionate number of natives enlisted and others were drafted to serve in the military, and their reservation families invested in patriotic war bonds to cover the cost of the American Expeditionary Forces.

Peter Vizenor, or Vezina, and Sophia Trotterchaud raised fourteen children, including Abraham, Henry, and Michael who married Angeline Cogger. Peter was a native hunter and fur trader at the time the reservation was established in 1868. Two of their children married and raised twenty more children. Abraham Vizenor and Margaret Fairbanks, for instance, raised
five boys and six girls on the reservation. Henry Vizenor and Alice Mary Beaulieu raised nine children on the reservation and then the family moved to Minneapolis at the end of the Great Depression.

Clement Hudon Beaulieu and Elizabeth Farling raised ten children and were removed by the federal government from Old Crow Wing to the new White Earth Reservation. Augustus Hudon Beaulieu, the firstborn, founded and was publisher of the
Progress
, and later the
Tomahawk
, the first weekly newspapers published on the reservation. Clement Hudon Beaulieu, the eighth child and namesake of his father, became a priest in the Episcopal Church. Charles Hudon Beaulieu served in the Civil War and was promoted from private to captain in the Ninth Minnesota Volunteers. Theodore Basile Beaulieu, the youngest of the ten children, married three times and raised six children with his first wife Anne Charette, two children with his second wife Maggie Pemberton, and four children with his third wife Anna Tanner.

These first native families of the fur trade and the reservation begot a new nation, and their sons and daughters served with honor and distinction in every war elected, concocted, and declared by politicians in two centuries. Most native soldiers were born on federal reservations, served with others in integrated companies, and were not yet recognized as citizens at the time of the First World War. Natives of the fur trade served to save one of the nations of their ancestors. France established many war memorials, but never a memorial to honor the natives of the fur trade.