Two Old Women

By Levell Watts
The Chief's announcement that the old women be left behind to fend for themselves, sends the wrong message to his people. It signifies what happens to those who adopt the habits of old women, i.e. carrying walking sticks, complaining of aches and pains, etc. The chief confers with himself and delivers a morally incorrect choice. His word is law, and the people blindly accept it, knowing that collectively, they've issued a death sentence. After all, the old women don't hunt, and are most likely incapable of defending themselves from wolves, bears and worst ... cannibals.

According to Kohlberg's stages of moral development, the people have arrived at a post conventional dilemma; what should be done for the greater good? Rather than ask themselves how the actions of the two women impact their survival, and at least one person stepping forward to express it, the two old women are cast away like yesterday's garbage. The chief's directive is law and accepted unconditionally. As a result, over time, he behaves more like a governor, rather than a shepherd. He's forgotten that every life is significant, and everyone has something to offer towards the greater good.

Before the separation, Ozhii Nelii leaves a "bundle of babiche" [thickly stripped raw moose hide that served many purposes] for her mother, and Shruh Zhuu secretly leaves his hatchet where the old women can find it. The two old women are less concerned with the valuable tools, than with the backs of people trudging forward without them. They are angry and stunned, but to Sa's credit, they do not despair. She rallies the older companion, and probably with her fists raised up to the heavens, shouts "If we are going to die, my friend, let us die trying, not sitting".

We learn, as the chief must have also surely forgotten, you don't become an eighty or seventy-five year old nomad without survival skills. The women are next creating traps out of the babiche, and successfully slinging the hatchet for squirrel meat. They remember a place where the fishing was abundant and wonder aloud why they never returned. Possibly another of the chief's blunders.

They create snow shoes out of more of the babiche, and head for better eating. Along the way they continue to trap various critters, and outfox a bear.

Sa' is physically stronger and naturally adventurous. On one of her frequent wanderings, she encounters a full grown bull moose, and a field of berries. She remembers what moose-meat tastes like, and actually attempts to knock the moose upside the head. At this point, I gotta ask who died and made that guy chief. These old ladies are not only surviving, but thriving. According to Erikson's development psychology, the old women's separation from the people have allowed them to become productive rather than useless; rich in foodstuffs, survival gear, and experience. Everything a growing nomad needs.

The author tells a story handed down to her that must have instantly become classic. Its message is more than just another example of "what doesn't kill us makes us stronger". It's a story of perseverance after abandonment, and under possibly, some of the worst conditions. To be eighty or near eighty on some frozen tundra, miles away from civilization, at zero degree temperatures, starving and left to die. Surely many, and younger, have perished under similar conditions. It's a remarkable story, and a book I'll keep.

A year passes, and the old women learn more about themselves and each other. The walking sticks are long gone, and the complaints of aches and pains have been replaced with grimaces and pained physical expressions. The skins and furs from the many animals they've trapped are woven into many various articles of clothing. They've settled where the fish are abundant, and where their presence is not easily ascertained by predators or those damn cannibals. The old women have enjoyed good fortune, but still wonder about the family and life they once had, and the people.

After the long cold season, the chief and his people return, and begin searching for the remains of the old women. The chief's conscience (and probably a year of stares from Shruh Zhuu and his mom) influences this decision. Once again, the people arrive to this place starving, but in fewer numbers. The chief is confused as to why the remains of the women are not easily found. He sends one of the elders, a tracker named Daagoo, along with several young men, to learn the fate of the two old women, and he is successful.

The old women reunite with the tribe, on their terms, but mostly out of great respect and admiration of these two wise old women. Ch'idzigyaak is reunited with her family, and along with her younger companion, assume a position of respect among the people. The tribe learns never to abandon another elder, but probably because the chief never becomes an elder.