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53 pages 1 hour read

Pam Muñoz Ryan, Illustr. Peter Sis

The Dreamer

Fiction | Novel | Middle Grade | Published in 2008

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Symbols & Motifs

The Hole in the Fence

The hole in Neftalí’s fence symbolizes human connection, especially connection achieved through shared words or a communal imaginative spirit. In Neftalí’s imagination, the hole in the fence becomes a porthole through which he can envision alternate realities, like one in which a friend lives next door. The hole does bring him a friend—of sorts—in the toy sheep. By exchanging his pinecone for the toy sheep, Neftalí also creates a symbolic connection. The “Author’s Note” quotes Neruda saying of the event:

That exchange brought home […] a precious idea: that all of humanity is somehow together […] Just as I once left the pinecone by the fence, I have since left my words on the door of so many people who were unknown to me, people in prison, or hunted, or alone (365).

As Neftalí’s pinecone brought a “gasp of appreciation” to whoever was on the other side of the fence, creating a connection between strangers, his writing will someday create connections to the hearts and minds of people all over the world.

The Toy Sheep

The toy sheep symbolizes Neftalí’s inner self. When Neftalí feels alone and unloved, like when he’s bullied at school or unable to improve his math grades to please his father, he gives affection to the sheep. He includes the sheep in the things he loves doing, like reading about distant worlds and daydreaming. Through these actions, Neftalí is nurturing his inner self. His father disapproves of traits that Neftalí feels are part of who he is. The bullies at school taunt him because he’s different, because he’s skinny, because he’s more interested in poetry than sports. These are the aspects of himself he must choose to either nourish or banish. He gives the sheep all the love and acceptance he is deprived of from his father and community. In essence, he is giving that love and acceptance to himself.

Glowing Embers

Glowing embers appear more than once in the story. They symbolize resilience. A glowing ember first appears after Uncle Orlando’s newspaper office is burned down by the developers as a warning to stop advocating for the rights of the Mapuche people. When Neftalí looks around at the ashes of the burned office and says, “There is nothing left, except one empty drawer. They have won…” (308), his uncle kicks over a mound of ash to reveal a glowing ember pulsing like a heart. He tells Neftalí, “Lust like Mount Llaima, there is always something burning beneath the surface. Sometimes it takes years to erupt. But, eventually, it will. Nephew, they may have silenced La Mañana, but they will never silence my pen’” (308). Instead of being defeated by the actions of the powerful developers, he vows to keep speaking out against injustice.

Later, Neftalí’s father burns his notebooks. In the midst of despair, Neftalí nudges aside a pile of ashes from the heap of burned books. Underneath, a tiny ember blinks. This repetition of the image from the newspaper office fire carries the symbol of resilience forward. It proclaims Neftalí’s resilience and his will to continue fighting injustice, including the injustice of his father’s emotional abuse.

Neftalí’s Notebooks

Neftalí’s notebooks symbolize his identity. He fills them with his thoughts and feelings, his hopes and dreams, his disappointments and frustrations, and his worries and his secrets. When his father burns them in the street, the author describes the scene metaphorically:

Neftalí’s innermost feelings turn[ed] to yellow and orange and blue. His thoughts and cares and affections grew singed and curled. The remnants of his soul floated into the sky like gray snowflakes. His despair and fury about injustice flamed upward and disappeared (327).

An illustration of a notebook on fire with an image of Neftalí on its pages bolsters this symbolism: Burning the notebooks is Father’s final attempt to change Neftalí’s identity. It ends with a symbolic allusion to Neftalí’s resilience—the image of the glowing ember. This suggests a final resolution to the conflict between Neftalí and his father and proclaims Neftalí the victor. His identity is not destroyed in the fire as his father hoped. It lives on in the ember, and Neftalí will continue to define himself and his destiny.

Links Between Objects and Influence

A recurrent motif in The Dreamer is that objects are imbued with qualities and stories from those who owned or touched them. According to the author, Neruda called this “the permanent mark of humanity on the inside and the outside of all objects” (356). These qualities can be transferred to others who come into contact with the object, creating connections between living things through the world around them.

Neftalí describes this idea to Laurita regarding an old boot they see in the road. If it was owned by a stonemason, he tells her, he might receive the stonemason’s strength through the boot. If a baker owned the boot, running his hands over the leather might transfer to Neftalí the ability to make bread. His father passes down a hat to Neftalí, who imagines absorbing his father’s authority through the hat’s brim. When Neftalí feels something “deep and fierce” growing inside him at Puerto Saavedra, he wonders if swimming in the ocean has given him some of the sea’s energy.

This recurring idea illustrates how Neftalí is inspired by the world around him—by its objects, its people, and its creatures. He recognizes, too, how identity does not exist in a vacuum. If traits like strength and authority can be transferred through objects, then one’s identity can be influenced by one’s surroundings. This motif contributes to the book’s thematic exploration of Inspiration, Influence, and Identity.

Words

The motif of Neftalí’s fascination with words supports the book’s theme about The Power of Words. Early in the story, he does not yet know all the words in his books, but he reads those he does know. He loves the rhythm of certain words and writes his favorite ones on scraps of paper that he keeps in a dresser drawer—words like locomotive, chocolate, and oregano. He imagines the scraps of paper coming to life and floating around the room, a symbolic recognition of their inherent power.

In the forest, Neftalí writes words in the damp earth with a stick and then murmurs them to the trees. He worries, though, that he’ll get in trouble if his father sees them, demonstrating a different kind of power words can have. When his family vacations at the beach, Neftalí writes words everywhere: “on fence posts, on bleached driftwood, and on the old boats near the shore” (229). Writing the names his father calls him in the sand and watching the tide wash them away creates catharsis for Neftalí, another way words can be powerful.

As he gets older, Neftalí’s fascination with words manifests in lengthier writings, like love letters to Blanca, an essay for a school competition, and entries in his notebooks. The narrative’s focus on words becomes less reliant on imagery, nature, and imagination as Neftalí matures and his skill with words grows. The article he writes about the Mapuche people earns him a correspondent position for Claridad, Santiago University’s student magazine. In that role, Neftalí feels he can elevate voices promoting justice. He can write things that “stir people’s thoughts” and things about “changing what is wrong with the world” (317-18). He can harness the power of words to make the world a better place.

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