Old School Indian by Aaron John Curtis is an engrossing trip cross-country and through time with an unusual protagonist-and-narrator duo, who together explore family, culture, history, identity, health and healing, community and connection. With serious situations and heartbreaking turns, this debut novel is both thought-provoking and hilarious.
When readers meet Abraham John Jacobs (Abe), he stands half dressed in his great-uncle's trailer on the reservation where he was born and raised. He's 43 years old, ill with a yet-undiagnosed malady, and he's reluctantly agreed to let Uncle Budge try a healing. "If Rheumatologist Weisberg hadn't canceled his appointment the day before he was supposed to finally get a diagnosis, Abe would probably still be in Miami, trying to decide which Halloween parties to attend." Budge is an aging former alcoholic with a Butthole Surfers t-shirt stretched across a big belly; his spiritualist mystique fits in between more pedestrian concerns. "Not everythin' we're put here to do feels great," he points out.
Abe has flown in for this visit, or recuperation, minus his wife, Alex, with whom relations aren't so strong at the moment. The narrator, Dominick Deer Woods (whose identity won't be clear for some time, and who is given to direct addresses to the reader), acknowledges that "Abraham Jacobs might not sound like an 'Indian' name, but you've got the hardcore Catholic first name and the surname of what used to be the biggest landowners on Ahkwesáhsne. So if you're in the know, then you know the name Abraham Jacobs is rez as hell, cuz." Feisty, bold, and brimming with voice, Dominick enriches this account at every turn.
This latter-day Abe, in Ahkwesáhsne in 2016 with the yet-to-be-diagnosed autoimmune disorder, anchors the novel's present timeline, which is interspersed with flashbacks to the story of Abe's life up to this point. Dominick relates Abe's childhood and teenaged years in less detail, but focuses in earnest when he leaves the rez to attend Syracuse University, where he immediately meets Alex, a larger-than-life, sparkling, Miami-born, blonde musical theater major with whom he will be permanently infatuated. With Alex, Abe moves from Syracuse to Virginia to Miami, enjoys an expansive and mostly fulfilling sex life with a multiplicity of partners of all genders, performs at open mic nights as a budding poet, and eventually marries. Alex has been a regular on the rez for Thanksgiving holidays (a high point for the Ahkwesáhsne Kanien'kehá:ka, who white folks know as Mohawk Indians, and, yes, Dominick gets the irony) for decades. But he will take his time revealing why she's not here.
At the rez, Abe gets sicker. The lesions on his lower legs look terrible but feel okay; his joints look fine but cause him excruciating pain. His medical team back in Miami is slow with a diagnosis, but when it comes, it's grim. His faith in Uncle Budge's healing increases with his pain, desperation, and reluctant observation of the older man's wisdom. Lying on the carpet to be massaged is one thing; a much harder part of the process involves Abe examining his relationship with his family and the reservation community. The situation with Alex--still at home in Miami while Abe deteriorates up north--continues to decline. Unexpected help may yet be on the way.
Dominick Deer Woods brings intriguing dimensions to this novel. He is "your proud narrator," while Abe is "our humble protagonist." He reviews that Abraham Jacobs is "a Native name but that doesn't make it an Indian name. Dominick Deer Woods, though? You could light a peace pipe with it." Dominick in these and other respects exists in contrast to Abe. Where Abe is serious, hesitant, and out of touch with Ahkwesáhsne, Dominick is hard-hitting, informed, playful, angry, and very funny. He offers an interplay, a not-quite-literal dialogue, throwing Abe into relief, helping to illustrate and define him. He also offers poetry, and one of the most electrifying descriptions of writing poetry that readers are likely ever to come across.
Abe's life and Dominick's smart observations of it present a nuanced investigation of family (by both blood and marriage) and several layers of identity: what it means to be Ahkwesáhsne Kanien'kehá:ka (or, if you must, Mohawk); to be from the rez, on the rez, off the rez; and to navigate American history and modern cultural tropes. Old School Indian is concerned with gaps and distances: between the reservation and Syracuse, between Syracuse and Miami, between Abe and Alex, between Abe and his family back on the rez, between Abe and Dominick. As middle-aged Abe confronts difficult truths about himself, his body, and his relationships, he will consider how he wants to move through the world in large and small ways: in poetry, in love, in health. Dominick observes about a teenaged band that plays on the reservation, "No gig... will be as well-received as this one, since the reality of them 'will always be chasing listeners' memories. But they have tonight, and they play and sing like the world is ending tomorrow." Abe may yet do the same, and he and readers will be better for it. --Julia Kastner, blogger at pagesofjulia