29 pages • 58 minutes read
Leslie Marmon SilkoA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
A primary theme of “Yellow Woman” is the sexuality and power of the narrator. The framing Yellow Woman myth is directly concerned with the seductive power of Yellow Woman as well as her independence and individual power. The central question of identity and choice for the narrator also reflects her role as a woman, a mother, a daughter, and responsible individual. The western Pueblo tribe, which is Silko’s tribe, is very inclusive of women and inheritance of property and tribal roles passed through the mother’s line. As a result, the home culture of the narrator allows for women to hold positions of significant power and influence. Her tribe is more patriarchal than the eastern Pueblo tribe, which is more matriarchal, but it is less rigid in terms of gender roles when compared to American culture—at least at the time Silko wrote “Yellow Woman.” This likely plays a role in the narrator’s identity crisis.
The narrator’s power is deeply and directly connected to her choices. As the narrator, she can relate the details she wants to include and ignore the rest—for example, she does not provide any information about her appearance. While there is some description of Silva and much more of the white man, the narrator herself is never described. Given that appearance for women is often a primary challenge to power, concealing her own appearance in the story allows the narrator to function independently of such social concerns. Silko’s choice not to name or describe her narrator gives the narrator power by concealing those things that could identify her—allowing her to be judged by her choices and actions, her agency, rather than markers assigned to her by society or family.
Sexual desire and sexual violence are ambiguously combined in the narrative. The narrator’s “thigh clung to [Silva’s] with dampness” (Paragraph 1) in the opening line—the remnant of a sexual encounter. Later, Silva embraces her, and she “felt him all around [her], pushing [her] down into the white river-sand” (Paragraph 20), which overwhelms her thoughts and brings back the Yellow Woman narrative for her. The sexual encounters by the river appear to be consensual. Her memory of the previous night is of moonlight and his body around hers; there is no imagery of violence or force in these encounters, and her sexual desire seems to be equal to and as valued as his. The last sexual encounter in the story, however, is a turning point that leads to the violence of the story’s climax.
Initially, when the narrator joins Silva in bed, the lovemaking is described as gentle and consensual—but then he mentions her breathing and makes her aware of herself. When she turns away, he holds her down and tells her, “You will do what I want” (Paragraph 55). This causes her to become afraid. Although this has all the hallmarks of a sexual assault, she never says that he has harmed or hurt her. During the encounter when she says, “I lay underneath him and I knew he could destroy me” (Paragraph 56), it is unclear whether that potential destruction is a threat of physical violence or that the strength and power of her sexual feelings for him could destroy the woman she was before meeting him.
Ultimately, her choice to return to the Pueblo and her family is neither a yielding of power nor a relinquishing of sexuality or sexual desire. She does not even give up the prospect of becoming Yellow Woman again someday. Even though she plans to tell her family she was kidnapped, the narrator doesn’t feel guilty or ashamed of her time with Silva. Instead, she conceals information to maintain her power, uphold her individuality, and safeguard her agency and choices.
The central choice the narrator must make—between a life on the reservation and a wilder life with Silva in the mountains—reflects a common theme of Indigenous American literature in the mid to late 20th century: Cultural Alienation. As the narrator struggles to determine whether she is or is not Yellow Woman, she attempts to connect either to Silva’s mountain world, which reflects the purity of nature and traditions of the past, or to her family’s reservation world, which is largely disconnected from that traditional and natural way of life. Because many Indigenous Americans were and are the products of forced assimilation, many Indigenous Americans are also alienated from their culture. “Yellow Woman” demonstrates that alienation and perhaps seeks to resolve it, just as the narrator seeks to resolve her conflict between worlds.
Notably, there is a third world depicted in the story—the world of the white man. It is a distinctly different space from either Silva’s mountain or the Pueblo reservation. Just as the white man is distinctly different from both the narrator’s husband Al and from Silva, so too is the world of the white man distinct from the experience of the Indigenous American.
Even though Cultural Alienation is a prominent theme in the story, the narrator is not entirely alienated from her culture, as she speaks the Pueblo language, knows Pueblo stories, and lives on a Pueblo reservation with other Pueblo people. However, when she is with Silva, she is disconnected from that cultural identity. As she leaves the riverbed with Silva, she attempts to reconnect with who she has been:
I will see someone, eventually I will see someone, and then I will be certain that he is only a man—some man from nearby—and I will be sure I am not Yellow Woman. Because she is from time past and I live now and I’ve been to school and there are highways and pickup trucks that Yellow Woman never saw (Paragraph 27).
She recalls the trappings of the modern world—a world disconnected from the stories of her people but connected to her own experience. The continued ambiguity of her identity—carried through even beyond her choice to return home—is an argument in support of Silva’s counterpoint: “Someday they will talk about us, and they will say ‘Those two lived long ago when things like that happened’” (Paragraph 39).
By choosing to return to the reservation but holding a space for Silva and the cultural space the story they made occupies, the narrator is choosing to embrace the cultural dissonance in her life.
The natural imagery peppered throughout “Yellow Woman” reflects the narrator’s struggle with Tradition Versus Progress. The natural world that Silva inhabits represents traditional Indigenous life, as does the Yellow Woman story and the tradition of storytelling demonstrated by the narrator’s memory of her grandfather. Progress is represented by the white man and by the conflict of time reflected in the narrator’s resistance to accepting she is becoming part of the Yellow Woman story. Her inner struggle with identity means she must confront the innate conflict between tradition and progress, which is markedly important to Indigenous Americans, given that their culture values the land and the natural world as it exists rather than accepting mankind’s desire and ability to mold it to their desires.
Silva’s world is the world of the mountain, the river, the trees, the birds, and the horses. The mountain itself resists progress as it remains unchanged for eons, just as the river resists progress as it bends and winds around and through human attempts to corral it. As Silva and the narrator ride from the river to his home, she notes the scenery: “I watched the change from the cottonwood trees along the river to the junipers that brushed past us in the foothills, and finally there were only piñons, and when I looked up at the rim of the mountain plateau I could see pine trees growing on the edge” (Paragraph 28). This is one of several longer descriptions of the natural world. It is peaceful—full of abundance and beauty—and it is just as seductive to the narrator as Silva is. It is also the world where Yellow Woman exists.
As the narrator fights against the idea that she is Yellow Woman, she mentions highways, schools, and the passage of time to demonstrate that she belongs to the world of progress rather than the world of tradition. However, her reaction to the actual representative of progress—the white man—is to turn and ride away, leaving Silva to shoot him. She chooses tradition as her path home: “I was thinking about waiting beside the road for someone to drive by, but by the time I got to the pavement I had decided it wasn’t very far to walk if I followed the river back the way Silva and I had come” (Paragraph 77). The paved road is potentially easier, but she turns away from the ease of progress and embraces the willows and the river as her route home. She hasn’t entirely rejected progress—she does return to the reservation—but she has decided to take the natural and traditional path on the way. The conflict between progress and tradition is still obvious and present, but she has opted for tradition when there is a clear choice to make.
By Leslie Marmon Silko