This article concerns how the concepts of (G)god are related to Anishinaabeg’s cultural ‘survivance’ in Louise Erdrich’s Tracks that prominently features religious conflict. This novel employs two narrators, Pauline, a Christian who believes in a priori God and Nanapush whose religious belief roots in the Anishnaabeg’s indigenous culture. Because the universality of Pauline’s God does not logically allow her to tolerate the other gods and other religious practices, she vehemently detests the Anishinaabeg’s native god and their religious rituals, which results in worsening religiocultural conflict between indigenous people and Euro-Americans as well as inviting her own humiliation. Conversely, Nanapush, an Anishinaabe trickster figure can keep religious resiliency as he willingly attends a Catholic church and befriends Father Damien. His religiously receptive attitude comes from his concept of god, that is, particular people’s life experience-rooted god, what I call humans’ god, and so does Fleur’s religious tolerance in that she never regards the Christian God as enemy unlike Pauline. Nanapush’s religious resiliency ultimately renders the Anishinaabeg’s curltural ‘survivance’ possible, which is exemplified by Lulu’s home coming.