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Pauline makes it clear through her narration that she is figuratively invisible. She notes she is “not much to look at” so the men at Kozka’s “never saw” her (181). However, her plainness and meek stature also allow her to fit into tight crevices in the shop and monitor the men and what they do. As a result, Pauline “[knows] everything” including “what the men [say] when no one [is] around” (179). Pauline also narrates the story with heightened perception; she can see the men and Fleur for what they really are, including their respective animalistic natures. Pauline’s powers of observation extend both prior to and after the events of the story, allowing her to conclude from her greater knowledge of Fleur’s life that “power travels in the bloodlines” as Pauline recognizes in Fleur the “eyes of those in the bear clan” (189). Where others keep “turning the story over” and getting everything wrong, Pauline is confident in her own ability to tell the story of Fleur (189).
In “Fleur,” the power of invisibility extends beyond the mere ability to see and bear witness. Erdrich aligns Pauline’s invisibility with her greater knowledgeability while simultaneously suggesting a more ambivalent relationship between observation and agency. Despite knowing Fleur’s history, witnessing Fleur’s assault, and being called by name, Pauline is unable to intervene to save Fleur, echoing the fear of the men at the beginning of the story who are afraid to save Fleur from drowning and possibly be cursed. It is only when Pauline is invisible again, on the other side of the meat locker door, that Pauline is able to act in Fleur’s defense—or to avenge her. Yet Pauline attributes her actions to Fleur’s invisible power, insisting on her role as a passive observer in the story. This plausible deniability which Pauline constructs for herself by invoking supernatural forces contributes to Pauline’s portrayal as an unreliable narrator.
Female Power is expressed in “Fleur” through three characters: Fritzie, Fleur, and Pauline. Each has their own ways of dealing with the men that dominate Kozka’s Meats. Fritzie’s influence as a wife softens Pete and the men around him. For example, Pete does not usually participate in the card games (although the others do coax him from time to time), and he does not participate in any hostility toward either Fleur or Pauline. His own personality is itself softening, as “only Pete’s presence” was able to keep “Lily at bay” and prevent him from hurting Fleur (183). Fritzie also wields some power over Pete. She “did not tolerate him talking behind her back” and only allowed him to read the New Testament” (180). Fritzie is also the only one besides Pauline who knows where Fleur lives. Fritzie’s identity as a white woman contrasts Fleur and Pauline’s presence in the story, as Fritzie is neither brutalized nor ignored.
The most significant embodiments of female power are shown in Fleur and Pauline. Fleur’s power is perceived by the Kozka’s men as a threat to their masculinity; she can “lift a haunch or carry a pole of sausages without stumbling” (179). Beyond that physical power, she also has a physical beauty that captivates the men with her “wide and flat” cheeks and “fishlike, slippery, narrow” hips (180). The simultaneous attraction and emasculation felt by the men of Kozka’s in reaction to Fleur’s power is further complicated by Fleur’s skill at cards, an arena in which Fleur more overtly dominates them, even humiliating them by winning their paychecks when the men attempt to trick her. Fleur’s modest initial winnings enrage Lily, who cannot understand why Fleur would cheat for low stakes, unable to conceive of power by degrees and not just as total domination. Erdrich also frames Fleur’s power in supernatural terms. Just as the magic Fleur displays at Lake Turcot scares the men there (men who die mysterious deaths as a result of her interactions with them), Fleur causes the mysterious deaths of the men at Kozka’s after they attempt to dominate her. Erdrich suggests that Fleur’s power is both deadly to others and dangerous to herself, as it enables Fleur to survive and take vengeance, yet also positions Fleur as a noticeable threat to others.
Pauline offers a different example of feminine power. She is meek, a “skinny girl” who does not assert herself, and nothing like Fleur physically. Where Fleur wears tight clothes that show off her muscles, Pauline’s “dress [hangs] loose” and covers her “already curved” back; her face is “hardened” from caring for her mother while she died (181). However, Pauline’s lack of beauty allows her the power of invisibility. Because of it, she “[knows] everything, what the men said when no one was around, and what they did to Fleur” (179). Where Fleur’s power is direct and confrontational, Pauline’s power is indirect and observational. Ultimately, it is Pauline who enacts revenge on the men, able to lock them in the locker unnoticed, even as she attributes her act to a wind which “spoke plain so [she] understood” that she had to “slam down the great iron bar” and lock them in (187). Pauline’s power stays a secret, as even the men do not know who dooms them. Pauline also demonstrates the final act of power in the story by telling the world what the men did and who Fleur is.
“Fleur” suggests that there is not one form of ideal female power; rather, various types can complement each other and help women gain agency in a male-dominated world.
No character in “Fleur” is who they seem to be at first. Most obviously, Fleur exists between reality and a spiritual realm. The story opens with her drowning twice, both times doing what other Chippewa cannot do: “survive” (177). Those who save her from drowning meet with terrible fates, suggesting that Fleur is able to shift between the human realm and the realm of death. Fleur’s threat to George Many Women that he will take her place seems to come true, as he dies in the bathtub, meeting her terrible fate of death by water. After her second drowning, Fleur becomes able to shapeshift between human and animal. While still in Lake Turcot, she is said to lay “the heart of an owl on her tongue so she could see at night” and to go hunting, “not even in her own body” (177). Fleur’s literal shapeshifting between forms echoes her actions at the slaughterhouse in Argus, where Fleur literally turns animals into meat and, figuratively, men into animals. While Pauline notes the piglike appearance of Lily before Fleur’s appearance, her presence completes the transformation. When Lily wrestles a sow in order to get to Fleur, Pauline notes how the two become “the same shape and then the same color” (186). The men even end up in the meat locker surrounded by frozen meat and looking like animals due to “the humps of fur, the iced and shaggy hides they wore, the bearskins” they covered themselves in to stay warm (189). Their death is also the result of another shapeshifting, as the storm that either is Fleur or is conjured by Fleur becomes a “delicate probing thumb” that points Pauline to her final act of locking the men in the locker (187). The storm is also figured as a pig with “a fat snout that nosed along the earth and sniffed” until it “stopped behind [Pauline] at the butcher shop and bored down like a drill” (187). As if to complete the pig transformation and confirm that it was Fleur creating the storm to punish the “pig” Lily for harming her, Pauline watches as “the sow from behind the lockers,” the one Lily had briefly transformed into, runs away, “her hooves a blur, set free” (187).
In many Native American cultures, shapeshifting allows a person to transform into an animal and embody its positive aspects to transform a society. In “Fleur,” the eponymous Fleur seems to do the same, though in a less literal sense. In the end, even Pauline has shapeshifted. Pauline sees herself in dreams, looking “straight back at Fleur, at the men,” “no longer the watcher on the dark sill, the skinny girl” (189). Through telling her story, she has shifted into something more powerful.
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By Louise Erdrich