74 pages 2 hours read

Ceremony

Fiction | Novel | Adult | Published in 1977

A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more. For select classroom titles, we also provide Teaching Guides with discussion and quiz questions to prompt student engagement.

Pages 68-128Chapter Summaries & Analyses

Pages 68-128 Summary

Tayo has a flashback to when Josiah bought the cattle. Josiah had fallen in love with a Mexican cantina dancer named Night Swan, who lived in Cubero above an old bar/convenience store (Night Swan would mysteriously vanish after Josiah’s death). Night Swan convinced Josiah to buy some cattle from her cousin Ulibarri in Mexico, saying they would be highly resistant to the ongoing drought. Josiah agreed, wanting his family to enjoy independence and financial security.

Josiah began to teach himself about cattle breeding and rearing, though he had little faith in how white people approached these things. He butted heads with Rocky, who was convinced Josiah needed to follow white scientists’ books to the letter. Once they were delivered to the ranch, the cows were scared of the open land, having been kept in barns their whole life. They constantly tried to move south to Mexico, forcing Josiah and Tayo to keep a close eye on them. Meanwhile, Josiah’s relationship with Night Swan strained his relationship with his sister, Thelma, who worried about their familial reputation.

Before the drought, Tayo’s family had hired his cousin Pinkie to herd their sheep. Pinkie routinely stole and sold their sheep for his own personal gain.

Despite Thelma’s attempts to break up the relationship, Josiah continued to see Night Swan. Tayo prayed for rain shortly before he left for the war: When it rained, Josiah sent Tayo with a note to Night Swan. Night Swan read the note without revealing its contents, and then she and Tayo had sex. Night Swan encouraged Tayo to accept his difference from others (i.e., his diverse heritage).

In the present day, Tayo walks to Cubero from the bar after drinking with his friends. He finds himself outside Night Swan’s abandoned apartment and reminisces about her. He sleeps in a barn that night.

Meanwhile, Hummingbird and Fly visit Corn Mother. She wants them to purify the town of witchery before she returns and rescues the people from drought. The two go to see Buzzard, who they know can purify the town.

The next day, Tayo’s family sends him to another medicine man, Betonie, because they are deeply worried about him. Betonie lives in Gallup, and the locals fear him. He is an outcast who believes the rituals and ceremonies of the past need to adapt to suit the present day. When Tayo arrives in Gallup, he has a flashback to his childhood. Until the age of four, he lived beneath Gallup’s main bridge with his mother. The two were unhoused, and Tayo’s mother provided for both of them with sex work. Tayo was often left to fend for himself and witnessed the police’s destruction of unhoused people’s shelters.

Hummingbird and Fly meet Buzzard, who demands tobacco before he will purify their town like Corn Mother wants. In order to get tobacco, they must see Caterpillar.

Tayo meets Betonie and opens up to him, unlike with Ku’oosh. Betonie explains that there is a force in the world, witchery, that created the “destroyers” (people such as white colonists, who destroy the land and traditional, sustainable ways of living). Witchery tricks people into cutting ties with the natural world in exchange for power over it. Betonie begins the Scalp Ceremony, a ceremony for warriors who have killed an opponent in combat, with Tayo.

Pages 68-128 Analysis

This section of the novel establishes Tayo’s life right before his deployment and the events that led to Josiah’s and Rocky’s deaths. It also represents the rising action, as Tayo meets Betonie and learns how he can fix his life. Most of Greenbottle Fly and Hummingbird’s story unfolds here as well, paralleling Tayo’s story in important ways. Just as Fly is born in this section, Tayo is symbolically reborn when he meets Betonie and goes through the Scalp Ceremony. Such parallels suggest that, like Fly, Tayo was born into a world cursed by witchery and forced to deal with this blight that he did not cause. However, Tayo’s rash curse in the jungle illustrates his own absorption of “witchery”—the impulse to dominate and destroy—and parallels the use of Ck’o’yo magic that causes the drought in the legend.

As witchery functions largely as a metaphor for colonialism (and associated systems of power—e.g., capitalism), this suggests that Tayo has unthinkingly internalized some of white supremacy’s tenets. Though Tayo does partly blame white American society for his Alienation and Isolation in Post-WWII America, his understanding of colonialist oppression is incomplete and decoupled from any positive vision of his own heritage and tradition. Though he feels a connection to the latter, he also views it as impotent, as in his conversation with Betonie:

Emo plays with these teeth […] and he says the Indians have nothing compared to white people. He talks about their cities and all the machines and food they have. He says the land is no good, and we must go after what they have, and take it from them. […] I wonder what good Indian ceremonies can do against the sickness which comes from their wars, their bombs, their lies? (122).

Tayo believes that these are the destroyers: colonizers with giant cities, advanced weaponry, and lies about modernity and progress. In the face of these new problems, he feels traditional ceremonies are powerless.

Therefore, part of what Betonie does is show Tayo that these problems are not new at all. The underlying issue is the mindset that allows people to marginalize and exploit Indigenous Americans and Indigenous land, and this is an old problem. In a scene that underscores and develops the theme of The Power of Stories, Betonie tells a story about witches using witchery to create white people. White colonialism and destruction of the environment are therefore symptoms of witchery, not the source of it, and a destroyer is merely anybody who does the bidding of witchery: somebody who will “kill the things they fear / all the animals” (126), “poison the water” (126), and drive people to starvation. To be a destroyer is to destroy the world and other people out of fear of what is different. Anybody can practice it, though the system as we know it today originated in Europe. Emo, for example, wants access to white society and privilege, which makes him just as much of a destroyer as they are. Tayo’s Scalp Ceremony shows his growing acceptance of the view of the world that Betonie instead proposes.

blurred text
blurred text
blurred text
blurred text
Unlock IconUnlock all 74 pages of this Study Guide

Plus, gain access to 8,800+ more expert-written Study Guides.

Including features:

+ Mobile App
+ Printable PDF
+ Literary AI Tools