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Farley MowatA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Farley makes certain to describe the conventional wisdom as well as the orientation material and “expert” information he receives about wolves before his 18 months living among them in the Barrens. At no point in the earlier chapters does he speak of anyone who suggests that the customary view of wolves as cold-blooded sport killers of wild game—especially caribou—and human beings might be inaccurate. So strong is Farley’s belief in the savagery of wolves that he hides beneath his overturned canoe when approached by Mike’s sled dogs, mistaking the huskies for arctic wolves and believing they are about to tear him apart.
However, from his first encounter with wolves in the wilderness, the falsehoods he has heard about the animals begin to dissolve. George, the pack’s alpha male, first spies Farley at a distance of about six feet and—rather than tearing him to pieces—dashes away in surprise. When Farley chances upon the wolves’ den and sets up an elaborate periscope location to observe them, he finds at the end of the day that the adults have been sitting a few yards behind him, watching him curiously. Startled, he shoos them away harmlessly. Wanting to insert himself into their daily routine, Farley marks out three acres for his tent along the trail the wolves follow. George responds by calmly marking his own territory, leaving space for Farley’s. Through these encounters, Farley learns several things about arctic wolves that surprise him: They do not hunt or kill humans; they willingly allow humans to observe them, so long as observers do not mind their watching in return; they capably negotiate with other species without violence or rancor.
Farley’s knowledge of lupine behavior advances greatly upon the arrival of Ootek, the young Inuit man who loves, understands, and relates to wolves. There are many facets of lupine knowledge Ootek shares with Farley: They communicate subtlety across great distances through their calls, expressing exact information; they are capable of living much longer than dogs through the support of their packs; packs are like families, maintaining familial bonds and readily adopting pups and stragglers. Through his travels with Ootek, Farley acquires more observable insight into lupine behavior: Wolf packs hunt cooperatively in organized groups; wolves have multiple strategies for hunting depending upon the conditions they face; wolves and healthy caribou ignore one another as the predators focus on the weak, sick, and elderly deer.
Returning to human civilization, Farley immediately encounters locals who fiercely perpetuate the incorrect beliefs about wolves that he will debunk in his official report. Taken with his summary remarks from the Preface, Farley expresses the belief that most Canadians, at least at the time of Never Cry Wolf’s publication in 1963, willfully accepted inaccurate information about wolves set forth by those with vested interests in destroying wolves, whom they viewed as hunting competitors and trophies.
Farley admits in his preface that, originally, any book he wrote about his excursion to the Barrens would focus on the arbitrary power of government bureaucrats and the folly of those who consider themselves scientists. Though his fascination with and admiration for wolves overwhelmed the primacy of his original topic, the author still records many examples of the absurd decisions and abysmal inefficiency of his colleagues and superiors. Readers might note that, before attending college and ending up in the Canadian government’s Dominion Wildlife Service, Farley spent several years in the European theater of World War II. Having experienced mortal conflict in which the decisions of ranking officers can have life-or-death consequences, readers might guess that the assumption of military ranks by the Wildlife Service’s officers might insult Farley, particularly when he—who had earned the rank of captain on the battlefield—heard his superiors call him “Lieutenant Mowat.”
The narrative commences with Farley’s recitation of how superiors chose him to head The Lupine Project, the news of which comes to him with a blatant warning from his direct supervisor that his report should support the prevailing belief that wolves wantonly butcher caribou. This implication—that civil servants and elected officials kowtow to special interests and public sentiment rather than going where the science leads them—occurs repeatedly. When describing budding scientists and wildlife colleagues, Farley points out that the chief concern of many is protecting their specific, often minute, fields of study, writing, “…my fellow students were already establishing themselves in various esoteric specialties, most of which they invented for themselves on the theory that if you are the only specialist in a given field you need fear no competition…” (9-10). From Farley’s perspective, not much real, useful science occurred through the auspices of governmental offices.
However, the immediate implications of his government’s inefficiency reveal themselves after Farley’s embarkation. The desiderata that accompany him—$4000 worth of supplies and scientific equipment—end up sitting in Churchill, Manitoba, for weeks because Farley’s superiors did not provide transportation or assistants to move the trove to the mission site. Even worse, they had not determined a specific mission site, further preventing Farley from securing a pilot to transport him and his gear to the wilderness. The pilot who does transport him deposits Farley in the middle of a frozen lake. Attempting to contact his superiors, who are approximately 1,500 miles away, Farley learns his radio has a range of 20 miles and a battery life of six hours. Farley occasionally prints direct quotations from the official orders provided to him. The officious, highly detailed language of his instructions reveals that his superiors had no clear idea of what he would face. For instance, Farley receives a canoe (actually, he procures a substitute canoe in Churchill since half of the government’s canoe ends up with another researcher in Saskatchewan) and directions to use the waterways immediately to locate wolf populations; his superiors are unaware that all water in the region will remain frozen for several more months.
Readers may discover that those who criticize Farley’s book, among them fellow scientists, primarily focus on the factual accuracy of his observations about wolves. There seem to be few contradictions or apologies for his observations about governmental inefficiency.
Farley’s time in the mission field not only results in many observations about lupine behavior but also allows readers to examine the assumptions and actions of several distinct sets of human beings. Farley begins, according to his self-portrayal, as an idealistic naturalist intent on doing the science necessary to complete the tasks assigned to him. Thus, he implies he is a neutral, objective observer of the Barrens ecosystem. As mentioned in the section on Governmental Inefficiency, Farley introduces the bureaucrats and ersatz scientists of the Wildlife Service. Next, he characterizes the citizens of the upper communities—Churchill and Brochet—as people caught up in false beliefs about the wolves. Among those citizens are another group of people—hunters, guides, and trappers—whose livelihoods depend upon procuring as many caribou as possible and who assume wolves to be their competition or potential game. The other characteristic attributed to this group by Farley is their race: They are of mostly white western European descent.
The author introduces another group beginning in Chapter 11: the Inuit. The primary Inuit character is Ootek, Mike’s cousin, who seeks out Farley, befriends him, and assists him in his research for the wolf. Through Ootek, Farley encounters other Inuit in the area, primarily in small family groups. These Indigenous residents of the Barrens also depend upon the caribou for food, planning their movements and settlements around the annual migration of the herds through the land.
Farley pointedly makes a distinction between the attitude of Ootek and his cousin, Mike, who is a trapper. Mike, whose livelihood depends on his killing several hundred caribou a year, has no affinity for the wolves and threatens to kill certain wolves. Ootek reveres the wolf, which is his personal totem. He points out to Farley that the Inuit and wolf have partnered in the land—and especially the hunt—for centuries. Ootek’s recitation of the myth of the creation of the caribou and the wolf reveals that the Inuit recognized the necessity of wolves for culling the great caribou herds. The wolves brought balance to the ecosystem. For their part, as subsistence hunters, the Indigenous people served as part of that natural balance as well. In the final passage of the narrative, Farley laments the reality that modern civilization has robbed human beings of existing in harmonic balance with nature, something the traditional Inuit still possess.
By Farley Mowat