Studies in the Anthropology of North American Indians – serie

Creek (or Muskogee) is a Muskogean language spoken by several thousand members of the Muscogee (Creek) and Seminole nations of Oklahoma and by several hundred members of the Seminole Tribe of Florida. This volume is the first modern grammar of Creek, compiled by a leading authority on the languages of the southern United States. Intended for scholars, students, and Creek instructors, this reference grammar describes all the major morphological and syntactic patterns in the language. Special attention is given to pitch accent and tone, active agreement, locative prefixes, tense, aspect, and switch reference. The description covers several hundred years of documentation and draws heavily on materials written by Creek speakers. It is likely to be the definitive source on the language for years to come.

This volume introduces the oral literature of Native American peoples in Puget Salish–speaking areas of western Washington. Seven stories told by Lushootseed elders are transcribed and translated into English, accompanied by information on narrative design and cultural background. Upper Skagit elder and cotranslator Vi Hilbert, a 1994 recipient of the NEH National Heritage Fellowship in Folk Arts, includes a cultural welcome and offers childhood reminiscences of the storytellers. Cotranslator Thomas M. Hess, associate professor of linguistics at the University of Victoria, parses the beginning lines of a text to show the grammatical structures; he also includes his recollections of working with the storytellers in the 1960s as a graduate student. Editor and cotranslator Crisca Bierwert, assistant professor of anthropology at the University of Michigan, provides information on the processes of language translation and of rendering oral traditions into written form. Annotator T. C. S. Langen, who holds a Ph.D. in English literature and is a curriculum developer for the Tulalip tribe, provides analyses of Lushootseed poetics. The book includes information about purchasing audiotapes of the stories.

This book is the most comprehensive reference grammar of Choctaw, an American Indian language spoken by approximately eleven thousand people located primarily in Mississippi and Oklahoma. Based on nineteen years of field work with speakers of the Mississippi and Oklahoma dialects and more than 150 years of written Choctaw material, A Choctaw Reference Grammar contains the most complete description to date of the morphology of the language as well as a thorough treatment of phrase structure, word order, case marking, and complementation.The Choctaw tribe was divided into Oklahoma and Mississippi groups during the Indian Removal of the 1830s. Today the majority of fluent speakers among the Oklahoma Choctaws are more than forty years old, and few children speak the language. Although more children among the Mississippi Choctaws learn the language, the number is declining. Because language is vital to preserving the Choctaws’ way of life and both dialects of Choctaw are endangered, careful documentation of the grammatical structure of the language is critically important. Compiled by the leading scholarly expert on the Choctaw language, George Aaron Broadwell, this volume is both a practical guide to Native speakers and an indispensable handbook for linguists.

This text briefly discusses those aspects of the Comanche, it will be of greatest interest to a reader who has little or no background in the Numic languages.

The Haida people make their home on the Queen Charlotte Islands in British Columbia and on Prince of Wales Island off the coast of southern Alaska. Their language, distinct from their Northwest Coast neighbors, is spoken today by a few elders and is in danger of becoming extinct, despite efforts by the community to save it. Intimately familiar with the Haida language, John Enrico bases this comprehensive description of the syntax of two Haida dialects on his twenty-five years of fieldwork in the Haida community and on the materials collected by the anthropologist John Swanton in the early twentieth century. This synthesis of the syntax of the Haida language provides an exemplary reference work of the language for the Haida community and for scholars.

A Dictionary of Skiri Pawnee is the first dictionary ever published of a Caddoan language. Formerly an independent tribe living along the North Fork of the Loup River in central Nebraska, the Skiris united with South Band Pawnee groups in the late eighteenth century, and in 1874–76 they were forced to abandon their reservation in central Nebraska for a new reservation that became Pawnee County in north-central Oklahoma, where most Skiris live today.The volume comprises approximately 4,500 entries that represent the basic vocabulary of the Skiri language. To assist users, the introduction features a description of the Skiri sound system and an alphabet, as well as a short description of Skiri grammar that outlines the categories and constituent morphemes composing Skiri words. The first section of the dictionary presents entries arranged alphabetically by English glosses; the second section is arranged alphabetically by Skiri words and stems. Separate appendixes provide representative conjugations of Skiri verbs, a list of irregular verb roots, and charts of kinship terms. The dictionary is the culmination of a fifteen-year collaboration between Douglas R. Parks and Lula Nora Pratt, a native Skiri speaker. Primary sources of Skiri vocabulary and English translations include Pratt herself, recordings of traditional narratives made by Harry Mad Bear and Sam Allen in the 1960s, and historical texts by Roaming Scout. Supplementary sources of data come from other Skiri speakers who collaborated for shorter periods in the late 1960s.

Sherman Sage (ca. 1844–1943) was an unforgettable Arapaho man who witnessed profound change in his community and was one of the last to see the Plains black with buffalo. As a young warrior, Sage defended his band many times, raided enemy camps, saw the first houses go up in Denver, was present at Fort Laramie for the signing of the 1868 treaty, and witnessed Crazy Horse's surrender. Later, he visited the Ghost Dance prophet Wovoka and became a link in the spread of the Ghost Dance religion to other Plains Indian tribes. As an elder, Old Man Sage was a respected, vigorous leader, walking miles to visit friends and family even in his nineties. One of the most interviewed Native Americans in the Old West, Sage was a wellspring of information for both Arapahos and outsiders about older tribal customs.  Anthropologist Jeffrey D. Anderson gathered information about Sage's long life from archives, interviews, recollections, and published sources and has here woven it into a compelling biography. We see different sides of Sage—how he followed a traditional Arapaho life path; what he learned about the Rocky Mountains and Plains; what he saw and did as outsiders invaded the Arapahos' homeland in the nineteenth century; how he adjusted, survived, and guided other Arapahos during the early reservation years; and how his legacy lives on today. The remembrances of Old Man Sage's relatives and descendants of friends make apparent that his vision and guidance were not limited to his lifetime but remain vital today in the Northern Arapaho tribe.

Reserve Memories examines how myths and narratives about the past have enabled a Northern Athabaskan community to understand and confront challenges and opportunities in the present. For over five centuries the Chilcotin people have lived in relative isolation in the rich timberlands and scattered meadows of the inland Northwest, in what is today known as west central British Columbia. Although linguistic and cultural changes are escalating, they remain one of the more traditional and little known Native communities in northwestern North America. Combining years of fieldwork with an acute theoretical perspective, David W. Dinwoodie sheds light on the special power of the past for the Chilcotin people of the Nemiah Valley Indian Reserve. In different social and political settings, they draw upon a "reserve" of memories-in particular, myths and historical narratives-and reactivate them in order to help make sense of and deal effectively with the possibilities and problems of the modern world. For example, the declaration of the Chilcotins against clear-cut logging draws upon one of their central myths, adding a deeper and more lasting cultural significance and resonance to the political statement.

The Canadian Sioux are descendants of Santees, Yanktonais, and Tetons from the United States who sought refuge in Canada during the 1860s and 1870s. Living today on eight reserves in Manitoba and Saskatchewan, they have been largely neglected by anthropologists and historians and are the least well known of all the Sioux groups. This study by a long-time student of Sioux and other Indian cultures fills that gap in the literature. Based on fieldwork done in the 1970s supplemented by written sources, The Canadian Sioux presents a descriptive reconstruction of their traditional culture, many aspects of which are still practiced or remembered by Canadian Sioux today although long forgotten by their relatives in the United States. It is rich in detail and presents an abundance of new information on topics such as tribal divisions, documented history and traditional history, warfare, their economy, social life, philosophy and religion, and ceremonialism. Nearly half the book is devoted to Canadian Sioux religion and describes such ceremonies as the vision quest, medicine feast, medicine dance, sun dance, warrior society dances, and the Ghost Dance.A welcome addition to American Indian ethnography, James H. Howard's study provides a valuable overview of Canadian Sioux culture and a fine introduction to these little-known groups.

The Dogrib Indians are one of the Dene people of Western Canadian Subarctic; they speak a language belonging to the widespread Athapaskan family, whose southern relatives include the Navajos and Apaches of the southwestern United States. This study draws on the author's field studies from 1959 to 1974 to present an ethnographic description of Dogrib religion. The first part of the book introduces three prophets who came to prominence in the 1960s and 1970s. Though they developed from the same tradition and had the same aims, their prophetic styles contrasted dramatically with one another. Helm situates the prophetic movement in relation to tribal and Christian traditions and shows the determining importance of the prophets personalities in shaping their teachings. The second part of the book examines the traditional Dogrib concept of power (ink'on), drawing on information given over the course of the years by Vital Thomas, a religious leader who collaborated closely with Helm. This firsthand material, told in Thomas's own words, is noteworthy for its personal perspective and for the understanding it provides of the differing sources and uses of power. This concept of power is so pervasive in daily life that it forms the key for understanding the dynamics of Dogrib culture. The book concludes with a brief autobiography related by Vital Thomas.Prophecy and Power among the Dogrib Indians is important for documenting the prophet movement among the Dene people in the late twentieth century and for situating it historically in the context of Dogrib traditional culture.

During the summer of 1963, Harvard linguist Karl V. Teeter traveled along the Saint John River, the great thoroughfare of Native New Brunswick, Canada, with his principal Maliseet consultant, Peter Lewis Paul. Together they recorded a series of tales from Maliseet elders whom Paul regarded as among the best Maliseet storytellers born before 1900, including Charles Laporte, Matilda Sappier, Solomon Polchies, William Saulis, and Alexander Sacobie. Paul also contributed eleven narratives of his own. Tales from Maliseet Country presents the transcripts and translations of the texts Teeter collected, together with one tale recorded by linguist Philip S. LeSourd in 1977. The stories range from chronicles of shamanistic activity and mysterious events of the distant past, through more conventionally historical narratives, to frankly fictional yarns, fairy tales with roots in European traditions, and personal accounts of subsistence activities and reservation life. This entertaining and revealing volume testifies to the rich heritage of the Maliseets and the enduring vibrancy of their culture today. Featuring a bilingual format, with Maliseet and English on facing pages, this is the first extensive collection to be published in the Maliseet language, a member of the far-flung Algonquian family spoken in New Brunswick. The volume is also the first to provide full phonemic transcriptions, including the notation of accentual contrasts, of the Maliseet tales. An authoritative introduction provides a guide to interpreting the texts.

The Yuchis are one of the least known yet most distinctive of the Native groups in the American southeast. Located in late prehistoric times in eastern Tennessee, they played an important historical role at various times during the last five centuries and in many ways served as a bridge between their southeastern neighbors and Native communities in the northeast. First noted by the de Soto expedition in the sixteenth century, the Yuchis moved several times and made many alliances over the next few centuries. The famous naturalist William Bartram visited a Yuchi town in 1775, at a time when the Yuchis had moved near and become allied with Creek communities in Georgia. This alliance had long-lasting repercussions: when the United States government forced most southeastern groups to move to Oklahoma in the early nineteenth century, the Yuchis were classified as Creeks and placed under the jurisdiction of the Creek Nation. Today, despite the existence of a separate language and their distinct history, culture, and religious traditions, the Yuchis are not recognized as a sovereign people by the Creek Nation or the United States. Jason Baird Jackson examines the significance of community ceremonies for the Yuchis today. For many Yuchis, traditional rituals remain important to their identity, and they feel an obligation to perform and renew them each year at one of three ceremonial grounds, called "Big Houses." The Big House acts as a periodic gathering place for the Yuchis, their Creator, and their ancestors. Drawing on a decade of collaborative study with tribal elders and using insights gained from ethnopoetics, Jackson captures in vivid detail the performance, impact, and motivations behind such rituals as the Stomp Dance, the Green Corn Ceremony, and the Soup Dance and discusses their continuing importance to the community.

An American Indian language belonging to the Muskogean linguistic family, Koasati is spoken today by fewer than five hundred people living in southwestern Louisiana and on the Alabama-Coushatta Indian Reservation in Texas. Geoffrey D. Kimball has collected material from the speakers of the larger Louisiana community to produce the first comprehensive description of Koasati. The book opens with a brief history of the Koasati. The chapters that follow describe Koasati phonology, verb conjugation classes and inflectional morphology, verb derivation, noun inflectional and derivational morphology, grammatical particles, and syntax and semantics. A discussion of Koasati speech styles illustrated with texts concludes the book. Because examples of grammatical construction are drawn from native speakers in naturally occurring discourse, they authoritatively document aspects of a language that is little known.

Koasati Dictionary is one of the first modern dictionaries ever published of a language of the Muskogean language family, whose speakers formerly occupied most of the southeastern United States. When first met by Europeans in the sixteenth century, the Koasati people were living in Eastern Tennessee. In the early eighteenth century they moved to south-central Alabama and eventually migrated to present-day Louisiana, Texas, or Oklahoma. Today their language survives in southwestern Louisiana, where it is still spoken by the majority of tribal members living there. Published three years after Kimball's richly detailed Koasati Grammar, this dictionary is the second of three monographs to result from his fifteen-year study of the language. In this work, Kimball provides the user with a substantial introduction outlining Koasati grammar and then organizes dictionary entries into two parts, the first arranged from Koasati to English and the second from English to Koasati. In addition to the English translations, entries in the Koasati-English section include sample sentences that illustrated word usage as well as illuminate traditional Koasati culture. Most of these sentences are taken from narrative texts.The dictionary, like Kimball's grammar of Koasati, is an indispensable reference work for linguists, anthropologists, and historians—indeed, for anyone interested in the native culture history of the southeastern United States.

Koasati Traditional Narratives is the first published collection of oral literature of the Koasati Indians, who at the time of first contact with the West lived in the upper Tennessee River valley but now predominantly reside in western Louisiana. The works were gathered from several narrators between 1910 and 1992 by John R. Swanton, Mary R. Haas, Geoffrey D. Kimball, and others, and are presented in the original Koasati verse and in English translation. Because the Koasatis were full participants in the high civilization of the Mississippian period, with a complex aristocratic society, their oral literature exhibits considerable sophistication. The narratives are at turns serious, humorous, frightening, ironic, fantastic, and satiric, and serve both as a window to the mythohistoric past of the Koasatis and as a guide to their present. Encounters with Europeans, African slaves, and other Indian groups enabled Koasati narrators to engage their adaptive genius, and many of their tales derive from, among others, the Tunicas, the fables of La Fontaine, and the Book of Genesis. Part 1 includes mythological narratives, including Trickster rabbit stories, origin tales, monster stories, animal tales, medicine origin tales, and Christian tales. Part 2 features semihistorical narratives, including encounter stories and war stories, among others. Multiple renditions of some narratives are included, for traditional narratives were not set texts that were memorized but rather set plot elements through which narrators could display their verbal skills.

In the summer of 1933 in Lawton, Oklahoma, a team of six anthropologists met with eighteen Comanche elders to record the latter's reminiscences of traditional Comanche culture. The depth and breadth of what the elderly Comanches recalled provides an inestimable source of knowledge for generations to come, both within and beyond the Comanche community. This monumental volume makes available for the first time the largest archive of traditional cultural information on Comanches ever gathered by American anthropologists.Much of the Comanches' earlier world is presented here—religious stories, historical accounts, autobiographical remembrances, cosmology, the practice of war, everyday games, birth rituals, funerals, kinship relations, the organization of camps, material culture, and relations with other tribes. Thomas W. Kavanagh tracked down all known surviving notes from the Santa Fe Laboratory field party and collated and annotated the records, learning as much as possible about the Comanche elders who spoke with the anthropologists and, when possible, attributing pieces of information to the appropriate elders. In addition, this volume includes Robert H. Lowie's notes from his short 1912 visit to the Comanches. The result stands as a legacy for both Comanches and those interested in learning more about them.

"This book represents what may be the optimal collaboration for work on Creek, between a linguist . . . and a native speaker. . . . The compilers of this dictionary have done a splendid job, providing maps, pictures, and illustrations that enhance the pleasure of consulting it."-Anthropological LinguisticsA Dictionary of Creek/Muskogee is the standard reference work for the Creek language.The result of more than ten years of research, A Dictionary of Creek/Muskogee draws on the expertise of a linguist and a native Creek speaker to yield the first modern dictionary of the Creek language of the southeastern United States. The dictionary contains over seven thousand Creek-English entries, over four thousand English-Creek entries, and over four hundred Creek place names in Alabama, Georgia, Florida, and Oklahoma.The volume also includes illustrations, a map, antonyms, dialects, stylistic information, word histories, and other useful reference material. Entries are given in both the traditional Creek spelling and a modern phonemic transcription.

This study of kinship relations, economics, and household organization among the modern Longhouse Iroquois, located in Ontario, Canada, fills a crucial gap in our knowledge of modern Iroquoian culture and history and provides a treasury of information about Longhouse social organization. Founded by nearly two thousand Iroquois allies of the British crown in 1784, the Six Nations Reserve became the first Iroquoian community to contain members of all five tribes of the original Iroquois Confederacy. By the mid-twentieth century, the reserve had divided along the lines of politics and religion into two distinct social groups, those who practiced Christianity and the followers of the more traditional Longhouse religion. In the late 1950s, Merlin G. Myers conducted fieldwork among these traditionalists. He collected data on household structure and kinship relations from 150 families and interpreted his findings within the context of structural-functional anthropology, providing a rare example of British anthropological theory from this time applied to a North American Native community. His work also features valuable Cayuga linguistic contributions.

Until the late eighteenth century the Arikaras were one of the largest and most influential Indian groups on the northern plains. For centuries they have lived along the Missouri River, first in present South Dakota, later in what is now North Dakota. Today they share the Fort Berthold Indian Reservation in North Dakota with the Mandans and Hidatsas. Although their postcontact history and aspects of their culture are well documented, Douglas R. Parks's monumental four-volume work Traditional Narratives of the Arikara Indians represents the first comprehensive attempt to describe and record their language and literary traditions. Volumes 1 and 2 present transcriptions of 156 oral narratives in Arikara and include literal interlinear English translations. Volumes 3 and 4 contain free English translations of those narratives, making available for the first time a broad, representative group of Arikara oral traditions that will be invaluable not only to anthropologists and folklorists but to everyone interested in American Indian life and literature.The narratives cover the entire range of traditional stories found in the historical and literary tradition of the Arikara people, who classify their stories into two categories, true stories and tales. Here are myths of ancient times, legends of power bestowed, historical narratives, and narratives of mysterious incidents that affirm the existence today of supernatural power in the world, along with tales of the trickster Coyote and stories of the risque Stuwi and various other animals. In addition, there are accounts of Arikara ritualism: prayers and descriptions of how personal names are bestowed and how the Death Feast originated.

Until the late eighteenth century the Arikaras were one of the largest and most influential Indian groups on the northern plains. For centuries they have lived along the Missouri River, first in present South Dakota, later in what is now North Dakota. Today they share the Fort Berthold Indian Reservation in North Dakota with the Mandans and Hidatsas. Although their postcontact history and aspects of their culture are well documented, Douglas R. Parks's monumental four-volume work Traditional Narratives of the Arikara Indians represents the first comprehensive attempt to describe and record their language and literary traditions. Volumes 1 and 2 present transcriptions of 156 oral narratives in Arikara and include literal interlinear English translations. Volumes 3 and 4 contain free English translations of those narratives, making available for the first time a broad, representative group of Arikara oral traditions that will be invaluable not only to anthropologists and folklorists but to everyone interested in American Indian life and literature.The narratives cover the entire range of traditional stories found in the historical and literary tradition of the Arikara people, who classify their stories into two categories, true stories and tales. Here are myths of ancient times, legends of power bestowed, historical narratives, and narratives of mysterious incidents that affirm the existence today of supernatural power in the world, along with tales of the trickster Coyote and stories of the risque Stuwi and various other animals. In addition, there are accounts of Arikara ritualism: prayers and descriptions of how personal names are bestowed and how the Death Feast originated.

Until the late eighteenth century the Arikaras were one of the largest and most influential Indian groups on the northern plains. For centuries they have lived along the Missouri River, first in present South Dakota, later in what is now North Dakota. Today they share the Fort Berthold Indian Reservation in North Dakota with the Mandans and Hidatsas. Although their postcontact history and aspects of their culture are well documented, Douglas R. Parks's monumental four-volume work Traditional Narratives of the Arikara Indians represents the first comprehensive attempt to describe and record their language and literary traditions. Volumes 1 and 2 present transcriptions of 156 oral narratives in Arikara and include literal interlinear English translations. Volumes 3 and 4 contain free English translations of those narratives, making available for the first time a broad, representative group of Arikara oral traditions that will be invaluable not only to anthropologists and folklorists but to everyone interested in American Indian life and literature. The narratives cover the entire range of traditional stories found in the historical and literary tradition of the Arikara people, who classify their stories into two categories, true stories and tales. Here are myths of ancient times, legends of power bestowed, historical narratives, and narratives of mysterious incidents that affirm the existence today of supernatural power in the world, along with tales of the trickster Coyote and stories of the risque Stuwi and various other animals. In addition, there are accounts of Arikara ritualism: prayers and descriptions of how personal names are bestowed and how the Death Feast originated.

Until the late eighteenth century the Arikaras were one of the largest and most influential Indian groups on the northern plains. For centuries they have lived along the Missouri River, first in present South Dakota, later in what is now North Dakota. Today they share the Fort Berthold Indian Reservation in North Dakota with the Mandans and Hidatsas. Although their postcontact history and aspects of their culture are well documented, Douglas R. Parks's monumental four-volume work Traditional Narratives of the Arikara Indians represents the first comprehensive attempt to describe and record their language and literary traditions. Volumes 1 and 2 present transcriptions of 156 oral narratives in Arikara and include literal interlinear English translations. Volumes 3 and 4 contain free English translations of those narratives, making available for the first time a broad, representative group of Arikara oral traditions that will be invaluable not only to anthropologists and folklorists but to everyone interested in American Indian life and literature.The narratives cover the entire range of traditional stories found in the historical and literary tradition of the Arikara people, who classify their stories into two categories, true stories and tales. Here are myths of ancient times, legends of power bestowed, historical narratives, and narratives of mysterious incidents that affirm the existence today of supernatural power in the world, along with tales of the trickster Coyote and stories of the risque Stuwi and various other animals. In addition, there are accounts of Arikara ritualism: prayers and descriptions of how personal names are bestowed and how the Death Feast originated.

Lakota Texts is a treasure trove of stories told in the original language by modern Lakota women who make their home in Denver, Colorado. Sometimes witty, often moving, and invariably engaging and fascinating, these stories are both autobiographical and cultural. The stories present personal experiences along with lessons the women have learned or were taught about Lakota history, culture, and legends. The women share aspects of their own lives, including such rituals as powwows, the sweatlodge, and rites of puberty. The women also include details of the older Lakota world and its customs, revered myths, more recent stories, and jokes.In addition to the valuable light Lakota Texts sheds on the lives of modern Lakota women, these stories also represent a significant contribution to American Indian linguistics. Regina Pustet has meticulously transcribed and translated the stories in a detailed, interlinear format that makes the texts a rich source of information about modern Lakota language itself.

When Europeans first made contact with the Osages, they lived in present-day Missouri, along the Osage River. After being forced onto a reservation, the Osages purchased land from the Cherokees in Indian Territory and resettled in northeastern Oklahoma in the later part of the nineteenth century. Today the Osage tribe numbers about 18,000, but only two elders still speak the traditional language, a member of the Siouan family of languages. Osage Grammar is the first documentation of how the Osage language works, including more than two thousand sentences from Osage speakers, and a detailed description of its phonology, morphology, and syntax. Also featured are such components as verb conjugations, derivation, and suffixes; kinship terms; and the nominal system. The importance of documenting a language, especially when on the verge of extinction, can hardly be overstated. Growing up in Osage County, Oklahoma, Carolyn Quintero has been documenting the Osage language for twenty years, speaking to more than a dozen elders and transcribing hundreds of hours of interviews. Her research could not now be repeated since most of the elders whose words appear on these pages are gone.This book will become an essential reference and guide for all scholars and students interested in the Osage language and in other Siouan languages of the West. Osage Grammar will also serve as a bedrock for the present revitalization of Osage culture and language within the community.

Joseph Hillaire (Lummi, 1894–1967) is recognized as one of the great Coast Salish artists, carvers, and tradition-bearers of the twentieth century. In A Totem Pole History, his daughter Pauline Hillaire, ScÄlla–Of the Killer Whale, who is herself a well-known cultural historian and conservator, tells the story of her father’s life and the traditional and contemporary Lummi narratives that influenced his work.A Totem Pole History contains seventy-six photographs, including Joe’s most significant totem poles, many of which Pauline watched him carve. She conveys with great insight the stories, teachings, and history expressed by her father’s totem poles. Eight contributors provide essays on Coast Salish art and carving, adding to the author’s portrayal of Joe’s philosophy of art in Salish life, particularly in the context of twentieth century intercultural relations.This engaging volume provides an historical record to encourage Native artists and brings the work of a respected Salish carver to the attention of a broader audience.

Of the numerous Native languages and dialects spoken across this region a few centuries ago, only a handful remain today. Native Languages of the Southeastern United States presents a comprehensive survey and analysis of the southeastern Native languages at the close of the twentieth century. The diversity and richness of these surviving linguistic traditions emerge clearly in this valuable volume. Contributing linguists draw on their latest fieldwork and research, starting with a background chapter on the history of research on the Native languages of the Southeast. Eight chapters each provide an overview and grammatical sketch of a language, basing discussion on a narrative text presented at the beginning of the chapter. Special emphasis is given to both the fundamental grammatical characteristics of the language—its phonology, morphology, syntax, and various discourse features—and those sociolinguistic and cultural factors that affect its structure and use. Two additional chapters explore the genetic relationships among the various Muskogean languages (Creek, Alabama, Choctaw, Chickasaw), the only language family confined entirely to the Southeast. Wide-ranging in scope and detailed in its examination, this collection is indispensable for understanding the linguistic heritage of southeastern Native peoples.

2018 Dwight L. Smith (ABC-CLIO) Award from the Western History AssociationA Fur Trader on the Upper Missouri offers the first annotated scholarly edition of Jean-Baptiste Truteau’s journal of his voyage on the Missouri River in the central and northern Plains from 1794 to 1796 and of his description of the upper Missouri. This fully modern and magisterial edition of this essential journal surpasses all previous editions in assisting scholars and general readers in understanding Truteau’s travels and encounters with the numerous Native peoples of the region, including the Arikaras, Cheyennes, Lakotas-Dakotas-Nakotas, Omahas, and Pawnees. Truteau’s writings constitute the very foundation to our understanding of the late eighteenth-century fur trade in the region immediately preceding the expedition of Meriwether Lewis and William Clark commissioned by President Thomas Jefferson in 1803.An unparalleled primary source for its descriptions of Native American tribal customs, beliefs, rituals, material culture, and physical appearances, A Fur Trader on the Upper Missouri will be a classic among scholars, students, and general readers alike.Along with this new translation by Mildred Mott Wedel, Raymond J. DeMallie, and Robert VÉzina, which includes facing French-English pages, the editors shed new light on Truteau’s description of the upper Missouri and acknowledge his journal as the foremost account of Native peoples and the fur trade during the eighteenth century. VÉzina’s essay on the language used and his glossary of voyageur French also provide unique insight into the language of an educated French Canadian fur trader.

For many generations the Northern Arapaho people thrived over a vast area of the North American Plains and Rocky Mountains. For more than a century they have lived on the Wind River Reservation in Wyoming. The reservation, the fourth largest in the country, is surrounded by vast rural lands and has been largely ignored by outsiders. As a result, the Northern Arapahos have been in some ways more isolated from mainstream American society than most Native groups. In The Four Hills of Life Jeffrey D. Anderson masterfully draws together many different aspects of the Northern Arapahos' world—myth, language, art, ritual, identity, and history—to offer a compelling picture of a culture that has endured and changed over time. Arapaho culture is seen dynamically through the ways that members of the community in the past and present experience their unique world in everyday life. Anderson shows that Northern Arapaho unity and identity from the nineteenth century through today are derived less from political centralization than from a shared system of ritual practices. The heart of this system is a complex of rituals called the beyoowu'u ("all the lodges"), which includes the Offerings Lodge, now more commonly known as the Sun Dance—a ritual still central to Northern Arapaho life. According to Anderson, the beyoowu'u and other life transition ceremonies work together to mold time and experience for the Arapahos, a life movement that also helps create social identities and transmit vital cultural knowledge. Anderson also offers an in-depth study of the problems that Euro-American society continues to impose on reservation life and the empowered responses of the Northern Arapahos to these problems.