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68 pages 2 hours read

Kiss of the Fur Queen

Fiction | Novel | Adult | Published in 1998

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Part 6, Chapters 41-44Chapter Summaries & Analyses

Part 6: “Presto con Fuoco”

Part 6, Chapter 41 Summary

In Toronto, Gabriel encourages Jeremiah to design a piece of music Gabriel can choreograph. Jeremiah protests that his fingers are “gone, gone, gone” from inaction but (262), eager to make amends with his brother, consents and begins to practice.

Some time later, Gabriel is performing a piece, accompanied by Jeremiah’s strong and fluid playing. Gregory watches from the audience. Though Gabriel’s dance still captivates him, he is embittered by Gabriel’s promiscuous infidelity. Amanda Clear Sky is in the audience as well. Jeremiah plays frantically, knowing his relationship with Gabriel will suffer if he abandons music again. The piece is unusual in that it features Cree elements, with the dancers suddenly launching into the hunting chant “Ateek, ateek, astum, astum, yoah, ho-ho!” (267). The natural rhythm speaks to the audience, transporting them. Elated at the applause, Gabriel remembers his father’s advice to forge a new world with magical weapons.

Part 6, Chapter 42 Summary

In Toronto, Jeremiah’s new day job is to provide recreation and music to urban Indigenous children, most from conflict-ridden homes. Jeremiah tries to teach his six- to eight-year-old charges beats, songs, and stories they’ve heard since their infancy. His innocent students, especially a boy named Willie Joe Kayash, remind him of Gabriel as a young boy. Willie Joe shyly asks Jeremiah about a Weetigo. Jeremiah tells him a Weetigo is a monster who eats little boys. After the class, Willie Joe approaches Jeremiah, hugs him, and says, “A Weetigo ate me” (271). He refuses to explain the statement and runs away. Suspecting abuse, Jeremiah reports the incident and learns the boy’s stepfather is being tried for sexually abusing him. For Jeremiah, jail is nowhere close to enough punishment for such a ghastly crime.

Part 6, Chapter 43 Summary

Driven by Amanda’s challenge that she will move to Toronto only if he writes her a play in which she can act, Jeremiah takes to an old IBM. The thought of writing an entire piece of drama overwhelms him, but the beautiful memories of his childhood inspire him; he fills the play he is writing with Cree elements such as the story of Ayash.

Gabriel moves out of Gregory’s home into a new apartment, carrying only a few belongings and the portrait of Abraham Okimasis with the Fur Queen. The couple has broken up because of Gabriel’s sexual encounters with other men. Gabriel has been getting ill recently, a bruise on his neck refusing to heal.

Part 6, Chapter 44 Summary

Gabriel watches the attractive singer Robin Beatty perform in a bar while Jeremiah shows him the first draft of his play. The play is called “Ulysses Thunderbolt” and presents the story of Ayash in a modern context. Jeremiah has written the story as one day in the life of a Cree man in Toronto, paralleling Irish writer James Joyce’s novel Ulysses, which chronicles one day in the life of a man in Dublin in 1903. Gabriel cannot understand why the story of Ayash needs a modern twist. According to Jeremiah the twist will make it relatable to a wider audience. Jeremiah stuns Gabriel by asking him to choreograph the play.

All the theatres in town reject Jeremiah’s play, making him suspect that the presence of Cree words in the text has put off the white readers. When Jeremiah, Amanda, and Gabriel decide to produce the play themselves, Amanda critiques the piece, saying the lines are “unplayable” and lack magic. Gabriel explains that the problem with the story is that it’s “all head and no gut” (280). To demonstrate, Gabriel, Amanda, and the other actors launch into improvised shouting, wailing, and snarling. Amanda instructs Jeremiah to simply play from his heart. Jeremiah plays in fury, and the company falls into “the chant, a dance, a Cree rite of sacrifice swirling like blood around the altar and bouncing off the bass of the piano like, yes, magic” (280).

Part 6, Chapters 41-44 Analysis

The narrative picks up speed as it hurtles to a close: The direction “presto con fuoco,” title of Part 6, means to play fast and with passion or excitement. The idea of passion is reminiscent of the Passion of the Christ, prefiguring Gabriel’s death, which Chapter 43 foreshadows as he develops a never-healing bruise. The text sometimes associates Gabriel with Jesus in the sense that both are heroic, tragic figures. The name “Gabriel” itself refers to an archangel or chief angel in Abrahamic traditions, echoing descriptions of Gabriel as supernaturally beautiful—e.g. “Cree Adonis” or “Cree angel” (121, 166). Despite his promiscuity, Gabriel emerges as pure as anyone else, upturning Christian ideas of chastity and piety.

The title of Part 6 also describes Jeremiah’s development as an individual and an artist. As Chapter 40 shows, this development depends on the reunion of Jeremiah and Gabriel, the two sides of the legendary hero Ayash. Yet in Chapter 44, it is obvious that Jeremiah has more cannibalistic demons to conquer before he can express his real voice. Jeremiah might have filled his story with Cree elements, but his plot lacks magic, as Amanda tells him. Until this point, Jeremiah thinks being Cree is about ticking certain boxes, but Gabriel and Amanda remind him it is a certain way of thinking, feeling, and existing. In this context, the form of Jeremiah’s work is of little consequence; what matters is its informing spirit, such as the continuum of magic and fact that comprises Cree reality. Jeremiah doesn’t need to modernize a Cree story; the evergreen stories are already contemporary because the culture itself lives on in the contemporary world.

This is the crucial lesson Jeremiah must still learn, and it forms an interesting counterpoint to the novel itself, which does in fact update the story of Ayash to the modern world. However, it does so in a way that blends realism and myth in a manner similar to Cree storytelling. The novel’s depiction of time as cyclical or recurring may also suggest that thinking of the contemporary era as a discrete period is misleading since it flows into and coexists alongside other temporalities.

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