Native American Books

I was delighted to come across this incredible book by Margaret Wyman. Having taught fourth grade in California for ten years, I thought I had a good understanding of the relationship between the native Americans and the Spanish. This indredible story of a Kumeyaay Indian woman, took me to new heights of understanding, and stirred emotions in me from compassion and sadness for the natives, to rage and disgust of the Spanish. The author does an exceptional job of bringing her characters to life. I literally could not put the book down as I raced to learn the fate of these intriguing characters. Margaret Wyman writes with passion and ingenuity. I highly recommend this fine book.

Besides telling the dirty truth, this book will keep you reading and biting your nails until the very end. (In fact, you will be asking "What's Next?") The book is that good!
Just remember that beyond the kind, decent, misguided and sometimes sordid characters, the story is historically accurate, even when the truth is frightening and shameful.

Margaret Wyman has written a compelling story about early California and its invasion by Spain and the Catholic church. Surprising twists and turns are followed through the intertwining of the lives of the natives, the Spanish soldiers, the Mexicans, and the "black robes". Good and Evil, sanity and madness, religious fervor and native beliefs are all portrayed in this novel.
I hope that her future titles will be as readable.

Mission: The Birth Of California, The Death Of A Nation is an historical novel set against the conquest of Southern California by the Spanish crown, set at the same era as when the United States was fighting for its independence. A brutal tale of the subjugation, forced religious conversion, enslavement, and massacre of California's native people seen through the eyes of a young woman who personally experiences the worst and most vicious of the conquistadors' treatment. A disturbing but highly recommended saga by Margaret Wyman, Mission accurately depicts the historical, genocidal impact that foreign settlement had on California's native population.

Margaret Wyman was blessed with the gift of story telling. She has the extraordinary talent of bringing her characters to life. I only wish I had the talent and eloqence to encourage you to read Mission. I found myself discussing Web with one of my friends as if I were reminiscing about my own sister. On daily walks along the trails of Lake Hodges I envision Web and feel her spirit as if she truly existed. Web's story has touched my soul and enlightened my view of Southern California history.

This is a eye opening I can't put it down book! Seeing how the Blackfeet lived, their culture, social structure, horse raids, war, etc., through the author's eyes is fascinating. As he joins their society, marries into the tribe and lives as the tribe did you will find it informative and insightful. As the old ways pass away you feel his sadness and the end will break your heart. A beautiful, lively, fun book that takes you into another time and place as you ride with Schultz and the tribe. A must have!

This is an excellent first hand account of the major transformation of Plains Indian culture that occured during the nearly complete extermination of the buffalo which was so central to their life. It starts with the buffalo in plenty and ends with reservation life. This is a bittersweet book. Schultz marries into a band of the Piegan branch of the Blackfoot confederacy. But although he lives among them, and loves them and their lifestyle, he never completes his assimilation. This is evident when he writes with almost distant amusement of some of their religious beliefs. Adding to this is the problem that while he loves the life of the buffalo days and deeply laments their end, his occupation as a trader in buffalo robes is hastening the end of the very thing he loves. His description of the post-buffalo, early reservation life is the most distressing, complete with corrupt reservation Agents, and sometimes rascist newcomers.
His stories are not all downers though. His writing is a very detailed, intimate, and at times amusing description of his life and those around him. I've loaned my book to a number of people and they all have liked it. If you read this and like it too, you'll be glad to know he wrote a whole series of books of his life in early Montana, and of the lives of prominent people he knew. I've read many, but not all of them, and I prize every one.

This is a terrific story of a young white man's time with the Piegan Blackfeet. James Willard Schultz came west for adventure and joined an Indian trading post 45 miles north of Fort Benton, Montana.

He not only traded furs, gold, liquor, and dressmakers goods to the Indians, but became fluent in the language of the Blackfeet, sharing in their hunts and wars and even taking a young Indian wife.

It's a somewhat self-conscious story from a masculine vantagepoint during a time when warrior bravado was in vogue and the buffalo were still thriving. This book portrays a segment of Native American life and culture just before the buffalo were diminished and the people were forced to reservations.

Given that _Bury My Heart at Wounded Knee: an Indian History of the American West_ by Dee Brown contains only 2 or 3 pages in reference to the Blackfeet, a book such as _My Life As an Indian_ is a superb addition to one's bookshelf. Recommended.

I just came online to see if it was in print. I have had a copy of this book from the 1935 paperback that my Grandfather gave me when I was a boy. Not that I was a boy in 1935, it was actually in the early 70s. . .I was captivated by the stories JW Schultz lived! Helping his friend steal his wife from under the nose of the ever watchful father. It still grips me even today. Alas, my old copy is just that, old. That is how I came to write these words. Ordering a fresh paperback.

I cannot recommend this book more highly!

I absolutely loved this book, I couldn't put it down! I have been to the Blackfeet Reservation and Glacier Park many times, and while reading this book I could just imagine how it was back then. It gave me a new perspective on Indian life. I would recommend this book to anyone who loves a good story about the old west and the Indians.

Wonderful workings of writing the whole truth. A must have, must read, must distribute widely!

This book is about the relationship between the United States and the Sioux Nation from the signing of the 1851 Ft. Laramie treaty up to the present. The book centers around the efforts of the Wounded Knee Survivors Assoc. and their attorney Mario Gonzalez to obtain a formal apology from the U.S. government for the 1890 Wounded Knee Massacre and the establishment of a National Tribal park at the massacre site. This book includes:

*Gonzalez' diary entries from 1989-1992--an excellent window to see firsthand how contemporary tribal governments work and how Native Americans on reservations interact with each other on a daily basis.

*Commentary (called chronicles)by Elizabeth Cooke-Lynn explaining events described in the diary entries including Gonzalez' efforts in stopping the payment of $100 million claims commission for the Black Hills in 1980, and his efforst in Europe from 1981 to 1984 to get the World Court to issue an advisory opinion on the illegal confiscation of the Black Hills.

*Appendices that include a complete chronology of Sioux land claims from the signing of the 1851 treaty up to the present--a must for anyone interested in Indian land claims.

*Excellent footnotes with valuable information found no where else including information about Chief Crazy Horse's family members contained in the probate records of Chief Crazy Horse's father.

This book is FASCINATING and should appeal to everyone! IT SHOULD BE REQUIRED READING IN EVERY NATIVE AMERICAN STUDIES CLASS!

what elizabeth and mario have done is to create a work that will stand for the test of time! my favorite part of the whole book was when Elizabeth proudly states THAT NATIVE AMERICAN, ABORGIONAL, AND INDIGENOUS PEOPLES ARE NOT CITIZENS OF THE WHITE MAN'S NATION ! FOR EXAMPLE A PERSON WHO LIVES IN THE DINE NATION IS NOT A CITIZEN OF THE UNITED STATES BECAUSE THEY NEVER ASKED FOR NOR DID WANT TO BE CITZENS OF THIS PATHETIC NATION! THEY ARE CITIZENS IN THEIR TRIBE AND NATION NOT OF THE PATHETIC UNITED STATES OF AMERICA OR THE WORLD FOR THAT MATTER! READ THIS BOOK TO LEARN THE REAL HISTORY OF WOUNDED KNEE AND ABOUT A PEOPLE WHO ARE CHANGING HISTORY EVERY SINGLE DAY!

Wonderful workings of writing the whole truth. A must have, must read, must distribute widely!

What first strikes this reader is the very frank and engrossing personal narrative, as well as the description of the on-going political struggle of the Sioux in their battle for the return of the Black Hills in South Dakota. The diary entries of lawyer Mario Gonzales and the commentaries of Elizabeth Cook-Lynn gave me an opportunity to re-think important events in Sioux and American history over the past century (including Custer and the Little Big Horn, the Wounded Knee Massacre of 1890, and others). The authors also show very clearly how these linked histories continue to influence the actions of individuals (white or Indian) and governments today. Cook-Lynn is especially deft at evaluating the political, economic,and racial motivations of the various stakeholders, from the factions within different Sioux tribes, the governors and congressmen, federal agencies, to the white landowners. The centerpiece of the book is the fight by the Sioux for the return of the Black Hills (preserved for the tribes by treaty in 1868), as well as the related fight for a monument to the Sioux massacred by government troups at Wounded Knee. But as the story unfolds, it became a means for me to understand the treaty rights and sovereign rights of not just the Sioux but other Indian nations in this country. Gonzales relates details of the legal battles and community struggles, and shows an amazing persistence and courage in his pursuit of justice for the Sioux. I hope that other readers come away from this book with as strong a sense as I did: of our need to resolve these ethical and legal dilemmas by recognition of Indian treaty rights and sovereignty. I'm grateful to the authors for their frank discussions of the real difficulties inherent in this task, and for outlining the rewards to all of us if they succeed.

A very intense story of a family's history. The author told everything, she did not hide any of the family problems. It was very hard to put this book down once I started to read it. What it was like in Alaska before any real public services were available. The depth of drinking and diseases that came with the white man. And the other social problems that existed because of no government or social structure to help the people deal with these problems.

All I can say is that it was hard to put down. I enjoyed learning about her life's experiences and her "coming of age" as a Native in the "modern" culture. Highly recommended read.

This is Velma Wallis' third book. Her previous works, "Two Old Women" and "Bird Girl & the Man Who Followed the Sun," deal with traditional stories told by the Gwich'in people of Fort Yukon. Her latest, "Raising Ourselves: A Gwich'in Coming of Age Story from the Yukon River" is an autobiographical account of her growing up in Fort Yukon, Alaska. The book offers a very open and candid look inside not only the community of Fort Yukon, but also into the intimacies of her immediate and extended families.

For thousands of years, the Gwich'in people lived semi-nomadically along the Yukon, Porcupine and Black rivers until, within the course of two generations, they found themselves settled into a static community surrounded by evidence of modern day life. Wallis represents this "lost generation" caught between wanting to move forward into the modern world and yet yearning to retain the traditional ways of hunting, trapping and other forms of traditional knowledge. Through her, an outsider can see the struggle within the village and it's people as they are forced to adapt and evolve to the new ways.

The major issue that strikes the reader squarely between the eyes is the epidemic of alcoholism in Fort Yukon. It is not something that only affects the adult community, but as Wallis points out, teenagers and even children in some cases. One paragraph in particular brings the issue home:

"After days of drinking and fighting came the slow, painful task of sobering up. My mother's swollen face would gradually heal. My father's face would go blank as if nothing had happened. That was an emptiness about our cabin as in the aftermath of war - a war no one had won." (p. 107)

As a result of her parents' almost continual drunkenness, Wallis and her siblings were forced to quite literally raise themselves as best they could. Relying on their ingenuity, and each other, she and her fourteen siblings managed to make it to adulthood (a fifteenth child had been killed in a tragic accident).

"Raising Ourselves: A Gwich'in coming of Age Story from the Yukon River" paints a fantastic story about growing up in bush Alaska. Descriptions of children cutting firewood, hauling water by the bucket from the river to the cabin, and even the family outhouse hold the reader's attention and keep the pages turning.

Wallis herself paints a picture of being a self-reliant, rebellious individual who, right from the start knew that she would have to take on the world on it's own terms. Somehow she managed to avoid many of the pitfalls through her own tenacity, and win. In the end, the book is obviously an attempt to deal with not only her past but that of her people as well, to begin the process of breaking away from the demons and healing the wounds of alcoholism.

I can't really say anything else. Just Thank You. My mother grew up during the "Great Depression" here in the USA. She raised several children alone. Your story is very much like hers. My oldest sister doesn't "read books" (????!) but I made her read the book jacket on this book, and she cried.

Oh the trials and tribulations we go through as human beings. And all the feelings we share. I look forward to more stories from you, and THANK YOU AGAIN, lovey. Thank you.

This story reminded me of my own growing-up years, not in Alaska, but on a reservation, nevertheless. It is a powerful book and reminds me of the strength our people have to survive, despite the odds, and interference of another culture. Velma, thanks for sharing in an honest and sensitive way, and letting us know we were not alone.

Although I'm not a dramatist, I imagine SIEGE on the big screen, because of its colorful, compelling landscapes, and its riveting action.

...for another offering from this author? I hope so. There's not much I can say about Siege that has not previously been covered, so I'll keep it short: Try it! You'll like it! Set time aside to explore the passion, commentary and soul of this book. If you have an open mind and heart, you will not be disappointed.

BEST BOOK BANNED BY BERWYN BUREAUCRATS! David demonstrates his talent for bringing all aspects of a story into crystal clear perspective. No details are overlooked, even the mundane is colorfully brought to light! Looking forward to his future works. Satisfied in Spooner!

SIEGE AT OJIBWA was disturbing for its exposure of bigotry in its various forms. But the power of words that made it so disturbing, also made it beautiful in its depiction of nature, and of nature's connections to the plot and to the characters themselves. I particularly liked the river fishing episode with the old Indian, the drama with the bear, and the chapter with the hunters in the strip club. I highly recommend this story of love and race conflict, with an ending that will probably work well for most but not necessarily all readers.

As a resident of Wisconsin, Siege at Ojibwa was a "must read" for me. Throughout the book, I found myself yearning to take a trip north, travel those same county roads that take you deep into the northwoods of Wisconsin. Those of you that have been "up north", know that feeling. I was equally inspired by the characters in the book; the absolutely likeable and heroic Longley, Louis, who taught me some wonderful Native American traditions, and Bronco, the hunter with soul. Mr. McGrath definitely puts you in touch with the reality of the conflict between the Native Americans and the White People. For me this book was a heartfelt, learning experience and I anxiously await David McGrath's next work.

This book show individuals that we are all rich, even in the most ordinary ways.

This book brings tears to my eyes. It reminds me of the benefits of living surrounded by nature and does it in a fun way (through a child's eyes while she's learning the monetary "value" of her life from her parents). I gave this as a gift to several close friends because the message is truly beautiful.

The young girl in this story doesn't notice that her family is rich. I think her family is rich because they get to sit under the stars so shiney at night and there is always a shining start of the day in the morning and they get to watch nature grow and on having a family right there for her. And that's how I think she is rich.
Malia... age9

I love this book. It was an amazing story. I liked how they called the girl Mountain Girl. But the one thing that I didn't understand is how the parents thought they were rich. But then at the end of the story I understood. It was nature that made them rich. It was priceless...and that made them all special people sitting at their table.
Samantha Morgans..age 10...Parker colo.

The Table Where Rich People Sit touched my heart. It made me realize that I have more riches than I knew. Simple riches like the colors of Autumn. Mountain Girl didn't understand about her riches either. But by the end of the story she knew that nature and family were the best kind of riches. Read this book so you can realize what your riches are, too.
Brielle age 9 parker, colo.

this was an excellent book about a journey to the innerself and womanhood
i would recommend this book to anyone

Shamanic wisdom, mystical spirits, Native American culture--if these are your heart topics, and you love the way Lynn Andrews writes, you will love this book.

Lynn Andrews returns to the familiar magical storytelling mixed with the idea that we can all be mystics if we only follow her shamanic wisdom. I'll admit a love-hate relationship to her books. "Jaguar Woman" moved me from my cynical, career-driven bent, but as my own path developed before me, I followed Andrew's less. Possibly because I could not match her shamanic travels, uber-human experiences and amazing way of life.

This paperback is another of the Sisterhood of the Shields series. Here, Andrews explores the inevitability of aging and death. She examines the many "little deaths" that occur in life--getting let go or fired from a job, a death in the family, divorce, the long-term illness of a loved one.

The book is an introduction to 'elderhood' with a recognition of another transition--one in which we accept what is, even as we see our friends begin to age and die. We learn to withstand these times and to grow from them.

As Americans, we generally hide from death or simply defy it. This is a good book to grasp the reality of elderhood.

For about 25 years Lynn Andrews has written memoir after memoir of life as an urban shaman living between both worlds. Tree of Dreams examines getting older and balancing her two lives. This book is less fantastical and the passage of time has lessened the melodrama of her earlier work. I still don't get The Red Dog rival and wonder still if he is some imaginary antagonist to make this Native American like. Overall, an interesting perspective on getting older and holding the medicine wheel in Andrews' world. I just wonder if this belongs in the non-fiction section and whether the Cree tribe in Manitoba, Canada are getting royalties. Having known a Native woman who lived on a reserve in New York State, one thing seems to be common - they don't rejoice at Andrews or her work.

As I've followed Lynn's growth and teachings over the many years that she's written (I have an older copy of Medicine Women with the native women and crow on the front........pages have fallen apart, the cover taped back on, etc.), I was pleased when I came across this newer addition to her volume of work. In this book she descibes her feelings on what it's like to have an ailing parent and the process of death. She describes her on going search for answers which also proves that even for all she's learned, she still does not profess to have "the truth". Quite the contrary, she wonders about good and evil, duality, etc.. Her on-going relationship with Red Dog is put in a somewhat different light. It's almost a love hate relationship. A good read and very down to earth. What is interesting also is the process that was involved to write her first, Medicine Women.

Tree Of Dreams: A Spirit Woman's Vision Of Transition And Change by Lynn Andrews is a deeply moving narrative of her quest for growth, spiritual fulfillment, and better understanding of sacred things. Embracing the power of healing and coping with "little deaths" such as divorce or the sudden loss of a job, as well as the great losses of loved ones to "Time's Eternal March", Lynn Andrews' Tree Of Dreams is a powerful and moving metaphysical reflection. Also very highly recommended are Lyn Andrews' previous books: Medicine Woman and Jaguar Woman.

When I was 10 years old this was my very favorite book. I am so happy that it is still available because I want to buy one for my grandchildren.

I first read this book as a teenager, and have re-read it many times since then, discovering new levels of enjoyment as forty years have passed by. The story is set in the early or mid-1800's. Yan is the sickly city boy who goes to visit his cousin Sam in the country to recover his health. They gradually get better acquainted, making allowances for each other's differing experiences, perspectives and education. An enjoyable story and plot line unfolds, including conflict resolution, evaluating personalities, recognizing age and generation differences, and building trust. The book is absolutely filled to overflowing with fascinating woodlore information, skills and techniques, and countless drawings and sketches to explain or illustrate what the boys are discovering, doing, making or building. I have nothing but praise for this American Classic!

My mother brought well-loved books from her childhood--Ernest Thompson Seton, Dan Beard, L Frank Baum, from her family's home. So I grew up on among other things, this book.

I was curious how it had survived the years since I'd last read it at the age of 11.

Very well, thank you. The people are alive--much more than I'd remembered for the most part--and I'm enjoying the observation and learning from experience that the boys do.

This book has an autobiographical feel, set in Ontario in the last quarter of the 19th century. It deals with the interaction between an adolescent loner "from town" and the people and environment of the back country through woodcraft, and with his growth in that context. Though it contains much of Seton's wonderful woodcraft and illustrations, it is most valuable for the story and the lessons about human nature and rural poverty (my own youth).

My mother first read it to me from a tattered hand-me-down copy in the early 1950's when I was too young to read it for myself. It shaped my attitudes toward the natural world and helped me understand my own adolescence. To me, it is probably the single most important book I ever read.

The first copy I read was a hand-me-down from my father. In 1924, at age 11 he wrote in it...

I pity the river,

I pity the brook,

I pity the crook,

that steals this book.

I read it the first time when I was 14 and have read it several time since then. It may be a little more difficult to read than more modern literature because of the writing style, but it is a wonderful story for anyone interested in wildlife, woodlore, Indians woodcraft, and young boys doing things on their own. Boy-scouting should be this good.

What is most interesting about this book -- which centers on the poetry of the Bedouin tribe of Awlad Ali -- is not the poetry per se, but that it gives an insider's view of the craft of Ethnography. It shows, through the eyes of a skilled ethnographer, and almost by indirection and in reverse order, how meaning is attached to cultures by the people who live in them.

By peeling back the skin of the Awlad Ali culture - one of the nomadic tribes that once hovered around the edge of the Western Egyptian Desert -- we learn, not just "the ways" of this and similar Nomadic tribes, but more generally, the steps needed to attach meaning to the onion called culture. This analysis reveals, layer-by-layer, the structure and texture of the Awlad Ali worldview. It also reveals the various ideologies that supported its construction.

The Awlad Ali tribe is a society based on blood kinship, on honor, and on a kind of fierce tribal autonomy and independence. And however abstract these categories may seem, and however much they may seem settled at birth, they are in fact constantly being re-negotiated in the tribe's everyday efforts to survive: "lived deeds" in the Awlad Ali culture always trump ascribed status and words. The culture has especially derogatory names and references to those who talk, but fail to act.

Moreover, cultural meaning and societal rules remain close to the ground: that is, closely attached to survival needs. Ascribed status - that is patrilineal genealogy, maleness, etc. definitely have a pride of place in the culture, but these do not settle the matter of status once and for all: What one does with these is the final arbiter of ones position and status within the tribe.

As an American peeping into another culture, what I learned in a somewhat painfully indirect way is that most of rest of the world - even primitive tribes -- still speak and relate to each other in the language of humanity: poetry, songs, prayer, proverbs, folklore, tales, myths, etc. To them, these are not mere cultural trinkets, ornamentations and affectations, to be tossed about during holidays, or to be commercialized and then tossed aside, or just the colorful tools used to promote a particular kind of politics or political organization, but they are the real meat of human discourse. They serve as the actual conduits through which deep human feelings are conveyed and transmitted.

As a backdrop to our own culture, there are at least two lessons to be learned (indirectly and in relief) from this book:

(1) That it is possible to construct a cultural worldview (a complete cosmology of meaning) entirely without the need for a category called "race" or without reference to the idea of a "religion." The author, who was Christian and a partly-white female, lived in the home of the tribe she was studying for two years, which was nominally Muslim, but with all of the many intersecting categories of meaning: race and religion, were never mentioned to her or ever played a role in tribal discourse.

(2) That we Americans live in a social world that is bereft of normal meaningful human attachments and discourse. In comparison to the Awlad Ali tribe, we live in a world of greatly diminished humanity in which racism, acquisition of things, commodification and consumerization of those things, rationalizations and political spin, false piety, rationing of intangibles qualities, knee-jerk bipartisanism, sublimated hatred, and artistic shallowness, are substitutes for real meaning.

Is this all just an inevitable part of modernity? It is difficult to know, but we must be grateful to this author for showing us with great skill that there are other images of, and paths to meaningfulness.

Ten Stars

the book is written by an american woman with mideastern roots -- she provides great insight into the traditionals of the bedouin and arab worlds. I read this before I went to Egypt and it provided great foundation for understanding the culture of the town and village. I like her writing style -- she makes anthopological analysis interesting by explaining in the context of her interactions with the bedouins.

I agree with the other reviewers. It was the best ethnography I can remember reading. What struck a chord with me was her description and explanation of the women's submission to the men, that the submissiveness was valuable only when it was voluntarily given. The idea of women being submissive to men is not only Islamic, but exists also in Christianity.

Lila Abu Lughod, an Arab American woman, lived among the Awlad Ali tribes of the North West of Egypt for two years. Veiled Sentiments is the book she wrote on the lives and poetry of Awlad Ali. Abu Lughod field work was clearly not carried out from a "superior" stance; she sympathized with her subjects and dealt with them as equal human beings rather than inferior specimen or cultures. Abu Lughod attitude, intelligence, training and tremendous analystical ability helped her in developing great insight and understanding of this fascinating culture.

Abu Lughod analysis of concepts such as "hishma" was truly incisive and shed a great deal of light on the nature of modesty between women and men and amongst men and women. The analysis seems to explain behaviors and norms witnessed elsewhere in Egypt and indeed other parts of the Middle East.

An important thesis of Abu Lughod is that the Awlad Ali people often communicated in very conservative and modest way directly through words; they only said what was proper and fitted the norms. Yet a second mode of communication far more true and expressive was found in their little songs or poems.

Abu Lughod discussed gender relation amongst Awlad Ali at length and the relationship between women and the families of their husbands and the society at large. I really enjoyed this book and would highly recommend it. For an excellent work on veiling and gender issues, I would recommend Leila Ahmed's Women & Gender in Islam.

"Veiled Sentiments" is academic. It is the outcome of the author's living in a Bedouin community in northern Egypt (the Western Desert) for two years, a feat of no mean proportions.

Lila Abu-Lughod came to a deep understanding of such aspects of the culture as blood ties, veiling and poetry not only because of her talent and training but also because she has ties to that culture. She calls academics like herself "halfies" because they belong both "inside and outside the communities they write about." She realizes that such a situation benefits them in terms of gathering knowledge within close cultures.

The veiling of women (or rather women's veiling of themselves) is an important topic because of recent events including world politics and of the ongoing research in feminism. It is also important because it is so often misunderstood and so difficult to understand even when it is explained.

After reading Abu-Lughod's renowned (in the world of academics) book, "Veiled Sentiments," I think I have a better handle on veiling than I ever would have had otherwise. It was not easy to absorb the concepts that surround it. That it took ¼ of a 315 page book to do it (a conservative estimate) is a testament to the intricacies of and the psychological motivations behind this cultural /religious practice.

Learning more about veiling alone made this study one well worth reading. But the surprise for both the reader, and-as explained by Ms. Abu-Lughod-the author herself is the discovery of this culture's use of poetry. To take it one step further, the insight into how societies in general (at least ours and that of the Bedouins) similarly use their poetry and relate to it.

Abu-Lughod finds that poetry is used somewhat differently among women in the Awlad ` Ali tribes than it is used by men. Because I am writing my own book of poetry called "Skyscapes: A Woman's View," I was especially interested in this aspect of "Sentiments;" it also was, by the author's own admission, an amazing and important cultural discovery. A group of women in China have their own secret language apart from the men; now this anthropologist brings to our attention how the poetry and veiling customs of these women reveal their emotions and are rooted in the traditions of a society in which they live quite separately from men.

Though this book is not meant for mainstream readers, I hope that many who have no ties to anthropology will make an effort to read it. I believe that women will find it especially interesting but men will also find pertinent information for today's political climate within its pages. No amount of travel could impart the depth of understanding of this culture, and-by extension-similar cultures that this book does.

(Carolyn Howard-Johnson is the author of "This is the Place..." )

What do people make of places? Basso's opening sentence is a good example of what the Apache call `letting one's mind have room'. As we read through the chapters of the book Basso continues to add layers to the meaning of this opening question. It allows us to reflect on various uses of the word `make'. We make sense of places by interpreting them. We make places intelligible by foregrounding them. We make use of places; as sign posts or land-marks through the use of descriptive naming. We make places or constitute them as sites or repositories of learning; we invest them as placeholders for morality tales or homilies. We make places vital; we invest them with agency, we enchant them, animate them, in the spirit of golems; we take a piece of earth and through magic or metaphysics we bring it alive, giving it a mission and a life of its own.

Wisdom sits in places. The Apache are a good example of virtue ethics. This is a theory of ethics, usually based on Aristotle's Nicomachean Ethics, which argues against an ethical universalism and in favor of a particularism. It foregoes the quest for nomothetic foundations and looks instead to the development of certain skills or character traits. Aristotle created a catalogue of areas of behavior or traits with a continuum of possible dispositions. The virtuous behavior was the means between the two extremes of each continuum. Thus the virtue of bravery was somewhere in the range between cowardice and foolhardiness or irrational voluntarism in the face of impossible odds or a meaningless risk.
Aristotle's concept of phronesis finds an interesting parallel in the Apache moral imagination. Phronesis is a meta-virtue; it is the ability to choose the right action for each particular event; the ability to find the virtuous means between vicious poles. It is the essential skill for particularism which is the theory that the right action, the correct moral choice is particular to each unique event. It is opposed to the universalist proposition that there are sets of moral propositions or codes that we can apply in a covering law model. Universalism holds that when two of our moral codes clash we resolve the dilemma by applying a meta-rule, most commonly a deontological (Kantian) or utilitarian proposition.
The Apache's sense of wisdom is a good example of a pragmatic ethics informed by a set of virtues that are learned and continually developed throughout their life's journey. In the first chapter we note how each speaker brings the homily (the moral lesson associated with a place name) forward, making it their own, fleshing it out. One imagines that each speaker and hearer of place names is expected to silently immerse themselves in each homily; making it real by seeing it happen. The act of giving vision to the oral narrative is a process of developing layers upon layers of particular exemplars of the lesson. It is thus internalized and carried forward for the next use. As one gains wisdom one becomes more proficient at seeing when and where to apply these lessons.
This is similar to the thought of the American pragmatist and logician, C. S. Peirce, who proposed a fallibilism about knowledge, truth, and scientific results. He felt that we were always discovering more and that a full statement of any putative universal law was always deferred. Peirce's original pragmatism differed from what James and Dewey later made of it. For Peirce we expanded our sense of a truth through a process of discovering layers upon layers of particular applications and gradually gaining more of an understanding of the wider truth. But his sense of fallibilism posited rich moral concepts such as justice or duty as essentially contested concepts.

We have maps in our heads. There are other interesting parallels with the ancient Greeks besides virtue ethics. There is a significant body of study regarding Plato's thought on the spoken and written word. Plato argued that reality resides in absolute and eternal forms. Thus the impressions available to our senses are imitations that is but a shadow of these eternal truths; they confuse us and should not be trusted. Worse still are the imitations of imitations; thus his polemics against poetry, art, and the written word. It would be interesting to combine this with the study of texts in the 20th century to look at the Apache's preference for maps in the head. Barthes, Derrida and others all expanded our notion of what can serve as texts and it might be interesting to look at Apache use of places through some of those lenses.
In addition there are interesting parallels with the sophists. Although Plato and Socrates succeeded in creating our contemporary disdain for sophism, recent work in the study of Isocrates and others brings a new appreciation of certain tenets of sophism. The sophists exhibited some similarities to the Apache notions of epistemology. They both saw the elders and ancestors as the source of wisdom and warrants for knowledge to be used for current problems. They both argued that the knowledge of the past resided less in universal laws than in practices of the ancestors; actual responses to past dilemmas that are best accessed through interpretation rather than a rote use of the covering law model or a slavish rehearsal of rigid and dogmatic rituals.
They both thought that knowledge (as justified true belief) was discovered and ultimately ratified and warranted by the voice of the majority; the interpretation that found the most general favor. The sophists proposed that vigorous debate in an open forum of citizens is the most epistemologically sound form of inquiry. Their best speakers would take both sides on various propositions of what the ancestors would have done in the current crisis. The goal was to make the best possible argument for all options and let the citizenry decide.
Both the ancient Greeks and the Apache continued to observe religious rituals but it would also be interesting to compare characteristics of their religious cosmology, the role of the gods, and their associations with natural entities and nature in general.

This book was mediocre at best. Although Keith Basso did provide some insight into why the Apache people cherish their land, I felt that Basso kept on saying the exact same thing in every sentence. I had the point of the entire book by the time I was ten pages into it, and it kept on going, therefore making me lose my concentration on what I was reading.

Anthropologists, language students, and Native American culture afficionados will find this book, and any by Keith Basso, written links into a cultural past which struggles to exist today. As the Western Apache tribes become more modern, the information found in this and other Keith Basso writings, become necessities in the preservation of traditional Apache culture; with the exception of the knowledge of a few hundred very traditional Apaches still living in Arizona.

What do people make of places? This is the central question examined by Keith Basso in his ethno-linguistic study of the relationship between language and landscape among the Apaches of Cibecue, on the Fort Apache Reservation in central Arizona. Basso, a professor of Anthropology at the University of New Mexico, has spent over 30 years conducting field work among the Western Apaches. His publications concerning this group include articles on language, patterns of silence in social interaction, witchcraft beliefs, and ceremonial symbolism, among others. The idea for Wisdom Sits in Places stemmed from a study conducted between 1979 and 1984, in which Basso, with the help of a grant from the National Science Foundation and the guidance of the Apaches, conducted a study of Apache places and place-names; how the Apache refer to their land, the stories behind the place-names, and how these place-names are used in daily conversation by Apache men and women. The result is a stunningly informative account of the use of landscape and language in the social interactions of the Western Apaches.
Basso divides his book into four sections: Quoting the Ancestors, Stalking with Stories, Speaking with Names, and Wisdom Sits in Places. Each chapter's focus is to examine how landscape and language serve distinct purposes in Western Apache society. Basso incorporates the oral history of, and discussions with, local Apaches, as well as his formal training as an ethnographer-linguist, to explain the underlying themes of this book.
First, Basso introduces the reader to the idea of place-names and in the Western Apache construction of history. As conceived by the Apaches, the past is a "well-worn `path' or `trail' which was traveled first by the people's founding ancestors and which subsequent generations of Apaches have traveled ever since" (31). The ancestors gave names to places, based on events that occurred there. Regardless of the physical changes in the landscape that occurred over time, the story of what took place, as well as the place-name, was passed down through generations and serves as a connection between the people and their ancestors.
Second, Basso examines how the language and the land are "manipulated by Apaches to promote compliance with standards for acceptable social behavior and the moral values which support them" (41). The historical tales of place-names are without exception morality tales, intended to influence patterns of social action. Their purpose is to serve as warnings, criticisms, and enlightenment for those who are behaving improperly; not in accordance with the Apache way of life. The telling of a historical tale is "intended as a critical and remedial response" to an individual's having committed one or more social offenses. Apaches contend that if the message is taken to heart, a lasting bond will have been created between that individual and the site at which the events in the tale took place. In short, the land, accompanied with its historical tale, "makes the people live right" (61).
Third, through the act of "speaking with names", place-names can be condensed "into compact form their essential moral truths" (101). "Speaking with names" is considered appropriate only under certain circumstances, generally to enable those who engage in it "to acknowledge a regrettable circumstance without explicitly judging it, to exhibit solicitude without openly proclaiming it, and to offer advice without appearing to do so" (91). Evoking images of a particular place and narrative thus replaces a more direct form of advice or criticism, with "a minimum of linguistic means" (103).
Finally, with the guidance of his Apache friend, Dudley Patterson, Basso examines the path of wisdom in Western Apache society. Patterson explains there are two mental conditions, "steadiness of mind", and "resilience of mind", which lead to a third and most desirable condition, smoothness of mind. These three conditions are not innate; therefore, one must work on one's mind in order to gain wisdom. To work on one's mind, "one must observe different places, learn their Apache place-names, and reflect on traditional narratives that underscore the virtues of wisdom" (134). A resilient mind, according to Patterson, does not "give in to panic or fall prey to spasms of anxiety or succumb to spells of crippling worry" (132). A steady mind is "unhampered by feelings of arrogance or pride, anger or vindictiveness, jealously or lust" (133). Steadiness and resilience give way to a sense of "cleared space" or "area free of obstruction", conditions necessary for smoothness of mind. Only those who continue on the trail of wisdom their whole lives come closest to having a smooth mind, and are "able to foresee disaster, fend off misfortune, and avoid explosive conflicts with other persons" (131). Thus, wisdom is intertwined with the idea of survival through the consistent and thoughtful evocation of landscape and language.
Keith Basso and the Western Apaches of Cibecue have provided readers with an insightful and provocative account of the connection between language, land, and a people's cultural history. Wisdom Sits in Places opens the door for future research on place-names by shedding light on a previously overshadowed topic in anthropological studies. Basso's dissection of certain stories and social interactions can be overwhelming and a bit dry, but his purpose is made clear when his examinations are added together with the Apache narratives. What results is a clear picture of what language and landscape mean to the Western Apaches, the functional versatility of place-names, and the importance of being aware of one's sense of place.

Basso's writing is extraordinary. This great book consists of engaging articles that merge linguistics with cultural anthropology in an approach called the "ethnography of speaking." Placing this jargon aside, the approach is to demonstrate how Apaches use names, stories, and other ways of speaking to create and maintain their culture. Basso's work provides deep insight into Apache life, and it also serves as a model for ways to understand how language plays an important role in everyday life.