North America Books

I am very pleased with my order. The book was in excellent condition and was swiftly delivered.

Thanks!

As a young American Indian woman, reading PGA's book was like finding my own personal bible. Finally, someone who was telling me the same things about myself that my mother had taught me. Excellent chapters like "The Red Roots of White Feminism" and "When Strong Women Throw Down Bundles" are not to be missed. PGA your my shimasaani!

Being a white male (although one who's interested in Native American literature) certainly influenced my reaction to this book. That said, I think it's invaluable reading--probably a "must read" for those really interested in the field of Native American studies. I found it extremely interesting and useful. I also found it unsettling and even offensive in places. In spite of attacking white culture for reducing everything to ethnocentric formulas (a point she illustrates very persuasively), Allen seems to me to do the same thing throughout the book. While criticizing white academics for robbing Native Americans of thier complexity as individuals, she tends to see every possible issue through a polarized perspective--Native American=Good, White culture=bad. Doesn't this, in fact, rob Native Americans of their complexity as individuals and lead to the very romanticizing that Allen objects to?

Still, as irritating as I find this reductive way of arguing, I have to admit that this is a very valuable book.

This white feminist found The Sacred Hoop eye-opening and mind-expanding. While I cannot presume to be able to truly understand tribal thinking, I nonetheless found the concepts and philosophies described here to be completely pertinent to my place in existence. I am struggling to realize my place in a multifaced, complex web-world and have never felt comfortable with the typical feminist need to stand out in the foreground. It is also very empowering to see that there have been many versions of woman-based cultures. Unlike those in Crete, for example, tribal cultures were fully functioning in North America less than 500 years ago! It is unfortunate (though not at all surprising, given the difficulty of writing about concepts in the language of the patriarchy) that this gospel of hope and renewal is not reaching many, many people--especially our young people in colleges and universities. Don't take this wrong, Paula Gunn Allen, but you go, girl!

Edward Sheriff Curtis dedicated his life's work to documenting the customs and lifeways of the Native American peoples of North America. This extraordinary book includes some of the best photographic examples from Curtis' twenty volume masterpiece, "The North American Indian," one of the most significant representations of traditional indigenous culture ever produced.

Curtis was one of two official photographers for the 1899 Harriman expedition to Alaska. On his return, he stopped in northern Montana, accompanied by George Bird Grinell, editor of Forest and Stream. There he witnesses the deeply sacred Sundance of the Piegan and Blackfoot tribes, a sight which transformed his life. Grinell said to him at that time, "Take a good look. We're not going to see this kind of thing much longer. It already belongs to the past". It became clear to him then, that he was to record, with pen and camera, the life of the North American Indian. By the time the last volume appeared in 1930, little remained of the ancient traditions of the peoples he photographed.

Beginning in 1900 and continuing over the next thirty years, Edward S. Curtis, sometimes called the "Shadow Catcher" by tribes' people, took over 40,000 photographs and recorded ethnographic information from over eighty American Indian tribal groups, ranging from the Eskimo or Inuit people in the North to the Hopi people of the Southwest. In the end, the work comprised twenty textual volumes and twenty portfolios with over 2,000 illustrations.

"Sacred Legacy: Edward S Curtis And The North American Indian" was compiled and published to honor the 100th anniversary of Curtis's project to photograph the North America's indigenous peoples, and is a sacred legacy. This impressive volume beautifully reproduces in luminous images 200 of Curtis's greatest photographs from the finest source materials available - a significant number from platinum, gold and silver prints. Christopher Cardozo, an authority on Curtis, carefully selected the photographs for publication and for the accompanying exhibition. Writers who contribute their work here include: Joseph D. Horse Capture, N. Scott Momaday, and Anne Makepeace.

The photographs are organized by tribes and culture areas, encompassing the Great Plains, California, the Southwest, Plateau Region and Woodlands, Pacific Northwest, and Alaska. These reproductions represent an artistic masterpiece worthy of any collection. This volume is a fitting tribute to Curtis's genius.

"The passing of every man and woman means the passing of some tradition, some knowledge of sacred rights possessed by no other." Edward S. Curtis (1868-1952)
JANA

I absolutely love this book, the photagraphs are stunning. As a Native American of the Plateau Tribes, I love to browse through the photographs and see the images of my ancestors. My family consists of many different tribal Nations, from Coastal to Plateau and Plains, so it is nice to see the faces and the land as well as the clothing during the time these images were taken.

The many photographs have a hazy sepia tinge that somehow adds to the distancing from us, the present day readers. Curtis did an amazing and sympathetic photographic survey of native Americans in the early 20th century. His collection epitomises the changing view of natives, to the broader American society. No longer were they portrayed as bloodthirsty savages. Instead, Curtis took care to show many natives in peaceful surroundings. Often, getting on with everyday chores. A distinguishing aspect is that few of the photos show them brandishing weapons.

Keep in mind that even by the earliest photos, there were very few "wild" natives left in the US. Years earlier, they had been defeated by the US army, and the survivors often relegated to reservations. So what the photos show are domesticated peoples. Nomadic no longer, even if their forebears had been so just a generation ago.

In this sense, Curtis was a generation too late. Had he been a contemporary of Matthew Brady, he might have given us a visual legacy of peoples that were more unassimilated. Though of course he would have risked real injury to himself, in doing so. Still, we should not complain. Curtis did well with what he had, in the era he inhabited.

The works of Edward S. Curtis are monumental and beautiful. This book reproduces them with stunning clarity capturing the luminescence of his orotones remarkably well. The text serves to convey the rich meaning behind the photographs. For anyone interested in photography, art, or the story of the Native Americans, this is a treasure not to be missed.

This book is simple and profound. It started me on a path that helps me see the big pictue and still feel comfortable on the planet.

This quiet sleeper is more than just a supplementary tool for Native American rites of passage programs. This is a bondafide spiritual growth tool which is suitable for youth and adults. I have seen few books that are written in such easy to read language but truly FULL of information.

This book will cause introspection and it will give a wonderful roadmap for those that are courageous enough to take the journey. I recommend this book to peoples of all colors. The Native American Sacred Tree and Medicine Wheel applications in this book are incredibly useful.

Great message presented in an almost poetic way. The kind of book you would not abandon in the bookshelf but would use as a companion throughout your journey into becoming your very best.

For all the people of the earth, the Creator has planted a sacred Tree, under which they may gather to find healing, power, wisdom and security. Its roots spread deeply into Mother Earth, its branches reach to Father Sky. Its fruits are the good things that our Creator has given to all peoples, the path to love, compassion, generosity, patience, wisdom, justice, courage, respect, humility and other great gifts.

The life of the Tree rests with life of the people, but if they forget to take its nourishment, many would grow sick at heart, lie, quarrel, and abuse the land, poisoning everything they touch. The people would be as in sleep, to awaken again to their search for the Tree, whose knowledge rests with the elders. I find this an especially calming and beautiful book for these terrible times.

--Alyssa A. Lappen

Since I purchased my first copy of "The Sacred: Ways of Knowledge, Sources of Life," I have done all I can to promote the book as the best way to start learning about Native Americans and American Indian Life-Ways. I recommend it to everyone.

In 1987 I published the following book review in the prestigious American Indian Quarterly. Some twenty-one years later, by beliefs remain the same, but my hopes that "The Sacred: Ways of Knowledge, Sources of Life" would become a regularly used textbook and standard reference book in libraries remain unfulfilled. And for me the question remains, how do I get people to read this book? I did my part, utilizing it as a textbook for classes I taught at Rocky Mountain College, Northern Montana College, and Carroll College, all here in Montana. When I left Carroll College, the instructor who took my place continued to use "The Sacred" for several years. Since then, however, it has been dropped for more "up to date" books, hoping to reinvent the wheel. Here, then, is my published review:

One is seldom afforded the opportunity to read such an exemplary book as Peggy V. Beck and Anna L Walters' "The Sacred: Ways of Knowledge, Sources of Life." As alaudatory contribution towards better literature on American Indians, "The Sacred" serves as both a fundemental resource and a textbook. Although it has been ten years since the book was first published, the book is once more available for classroom use. It is fitting, therefore, that it be re-reviewed in an effort to bring renewed interest in "The Sacred" as both a textbook and a resource.

The impetus for writing and publishing "The Sacred" is to provide a textbook that emphasizes "the traditional characteristics of sacred ways in North America" (p. xii; emphasis in the original). However, these traditional values are also viewed by the authors as the foundation for thinking in contemporary American Indian communities. I would say that Beck and Walters have indeed provided an omibus resource, and now it is up to academia to kindle the study of "The Sacred."

As a textbook, "The Sacred" is editied into an appropriate, systematic framework that allows the student to move from basic ideas and definitions to contemporary problems and attitudes, building upon itself (the knowledge) to create a holistic understanding of the sources of Indian life. The appropriate use of maps, charts, photographs, and superb illustrations enhances, as well as stimulates, the reader's interest in the topics. Each chapter has a bibliorpahy peculiar to its subject matter, and a more general bibliography is located at the end of the book. The reference section contains a glossary of difficult and/or misconstured terms, a listing of films and filstrips pertinent to each chapter (and where to obtain them), and an index.

The text is an integrated combination of reportorial, narrative, biogrphical, and interpretive styles of writing that reveal the attitudes of the authors along woth those of the cited contributors and "The People" themselves. In discussing the subjects or themes of each chapter, historical influences are fully inorporated with contemporary issues to create a relavantly circular presentation. This stylistic technique, when comined with the book's authoritativeness and perspectus, transposes into a highly readable and pertinent textbook for students of all levels of knowledge. Additionally, documents and recorded oral commentaries, which the authors appropriately use to support their detailed treatment and general themes, contribute to make "The Sacred" an invaluable reference as well.

The authors begin "The Sacred" by distinguishing between the concepts of religion, the sacred, world view, and how these ideas function in each person's daily awareness. From this foundation they develop their ideas concerning the way thinking about the sacred--indeed, ways for thinking about the sacred for most American Indians:
1. A belief in or knowledg of unseen powers, or what some people call The Great Mystery.
2. Knowledge that all things in the universe are dependent on each other.
3. Personal worship reinforces the bond between the individual, the community, and the great powers. Worship is a personal commitiment to the sources of life.
4. Sacred trations and persons knowledgealble in them are responsible for teaching morals and ethics.
5. Most communities and tribes have trained practitioners who have been given names such as medicine men, priests, shamans, caciques, and other names. These individual also have titles given them by The People which differ from tribe to tribe. These individuals are responsible for specialized, perhaps secret knowledge. They help pass knowledge and sacred practices from generation to generation, storing what they know in their memories.
6. A belief that humor is a necessary part of the sacred. And a belief that human beings are often weak--we are not gods--and our weakness leads us to do foolish things; therefore, clowns and similar figures are neded to show us how we act and why. (pp. 8-9)

Once the reader learns what the sacred entails, along with the ways of thinking about the sacred, it becomes obvious that the sacred permeates American Indian lifeways. The remainder of "The Sacred," then, develps and inetrates these ideas within various components of American Indian life-ways.

Beck and Waters' book is an original and qualified book that is comprehensive in its usefulness. That is, it is a book that should be considered for use in more than just American Indian Religion classes. "The Sacred" is totally appropriate for introductory classes or general classes like Indians of North America (for which I am successfully using the text). "The Sacred: Ways of Knowledge, Sources of Life" is a positive addition to the literature on American Indian Studies, and is one that should be seriously considered for adoption in courses treating topics on American Indians.

Please, read "The Sacred," and then help me pass the word. However, also remember that this is not a novel or a popular reading book, and as such you may find parts hard to understand. If you do, contact a Native American Studies program or feel free to email me.

Please Note: If this review was not helpful to you, I would appreciate learning the reason(s) so I can improve my reviews. My goal is to provide help to potential buyers, not get into any arguments. So, if you only disagree with my opinion, could you please say so in the comments and not indicate that the review was not helpful. Thanks.

A wonderful compilation of Native American Practices and Religion. Interesting to both researchers and Native American practitioners. I would recommend this book to anyone needing insight to a culture that is much older and wiser than the Western European and American cultures.

"The Sacred Ways of Knowledge" has been selected for listing in "Religion and Psychoactive Sacraments: An Entheogen Chrestomathy." http://www.csp.org/chrestomathy

Excerpt(s): This textbook is about the sacred ways of Native American people in North America. Through examples from the oral tradition of The People, through interviews, speeches, prayers, songs and conversations, these ways will be explored.

The material in this textbook will attempt to describe, not intrude by analysis, the meaning, role and function of sacred traditional practices and observances in the lives of The People, individually and collectively. This textbook will perhaps also help to correct the misinformed views of Native American sacred traditions and observances. These views fill the archives, the libraries, the movies, and the textbooks students use throughout the world. By simply letting The People speak we may come to better understand the profoundness of strength, beauty, and vitality of this dimension of American Indian People.

Many Native People find it difficult to explain their ways of life, beliefs, traditions, and observances with the word "religion" Therefore, we tried to find a word that would better describe sources of life and ways of knowledge. For this reason we chose the word sacred which we will define in more detail later on in this chapter. (page 3)

The Path of Life

The place from which you had started at the beginning seemingly a long time ago, will now appear very close as if you had started but recently.

Within several religions around the world is the philosophy or idea that life is envisioned as a path or road. The terrain through which it winds and goes is representative of the pitfalls, or turns of life one must encounter as one travels the "road of life." This is made explicit in the ceremony, like the Mide of the Winnebago. The above quote comes from this ceremony.

At the root of Native American aboriginal concepts is the belief that the road conveys an eternal return. There is no end. At death one returns in some way to the beginning. On the path of life, when one has reached old age, one knows what one knew when one was born, but only realizes and acknowledges it for the first time. The concept is at the root of aboriginal beliefs because like the road, the "sacred" had no beginning or end. The road is continuous and never ending. ...

In Peyotism, the Peyote "road" is also discussed. An explanation, metaphorically, is given about the altar of a crescent moon.

At the west corner, horns to the east, is the crescent altar with a groove or "path" along it from horn to horn, interrupted by a flat space in the center where the "father peyote" is later to rest on springs of sage. The "path" symbolizes man's path from birth (southern tip) to the crest of maturity and knowledge (at the place of the peyote) and thence downward again to the ground through old age to death (northern tip).

The priest swung a pointing finger along a narrow groove running through the crest of the altar moon. "You follow life's road,: he explained to me, "then you meet peyote, and your life changes. It has for everyone in here. We meet peyote and then we continue in that Way."

Through these roads or paths life is given more meaning, purpose, and responsibility. We also find that these roads provide means or procedures by which the people may attain or achieve certain desired goals. This is the role of religions. The path of life is analogous to this role. (page 197)

The Peyote Spirit

We have been taught that all men have the right to worship God in the manner and form most satisfactory to their own conscience. (Osage Peyotists)

The definitions of Peyote are multi-faceted and varying. It depends, of course, on whom one asks and their knowledge, or experience with Peyote. Obviously many interpretations will range from the abstract, personal, and emotional to an objective concrete, scientific explanation.

Examples of the abstract are:

Peyote is a power. There is a power in there. That power, he has many names. You don't know how much power is there. It will take all your lifetime and you will know only a small part of the power. This is what I was told.

This description comes from a young Navajo man, Ron Barton, who was introduced to Peyote as a small child and has since made a commitment to it. Larry Etsitty, also a Navajo and Vice-President of the Navajoland Native American Church defines Peyote in this way,

The Peyote to me, is my bible. I know what I should be doing and shouldn't be doing. To me, when I take that Peyote, I feel humble (respectful) all the time.

Peyote has always been a religion. It is used mainly to gain power. (Manuel Watchman, Navajo) (page 233)

The Peyote experience is one of individual meditation and consequently, revelation. Prayer and contemplation provide reasonable access, through Peyote, to satisfying revelations about one's self. Shirly Etsitty explains further, "The fundamental teaching is as a sacrament . . ., it (Peyote) is the mediator. When you take the medicine, you learn from inside out." Change is inevitable, according to one's conscience and confrontation with himself. Change for the better becomes possible, necessary, and worthwhile. However, the change must be within the individual, as his environment does not visibly alter. While he cannot usually control conditions that affect him, he can influence and exercise more controls within his own life. His outlook, philosophically, and behavior adjusts accordingly. (pages 245-246)

Christianity and the Peyote Religion

Emhoolah who has spent part of his life from childhood with "Peyote People" says, "I've gone to Christian Churches. I always come back. There must be something about that herb that appeals to the Indian." Ron Barton echoes the sentiment, "I've been involved in the Native American Church all my life, since I was born. It's in me. It will always be in me. I like the Peyote Way. I pray that way. I eat that way. I sleep that way. I live that way. It puts back the dignity." Sam Gardipe talking about tradition and its place in a fast-moving technologically oriented world, shared his philosophy as Peyotist, and as an Indian. "I have a philosophy. One of the ways of rebelling, is to be traditional, to really know your own way (Peyote Way)."

To reiterate, Larry Etsitty also acknowledges that the bird he envisions can also go in the direction of Christianity. He sees Peyotism as being adaptable, supplemental and not detrimental to any other religion, including Christianity. It is acknowledged that the Native American Church in its contemporary form contains seeds of Christianity, incorporated either recently or in some cases before the 20th century.

The Peyote Religion functioned as separate independent groups prior to the organization of specific groups into the affiliated Native American Church. In doing so, some groups also introduced characteristics and the concept of Christianity. Other groups did not attempt to introduce change or did not reorganize themselves. (pages 247-248)

The Peyote Way or Peyote Road stresses four main teachings one must conform and adhere to. "Peyote People" may supply the instruction, or after Peyote is consumed it may be directly responsible for teaching. The teachings are: (1) Love for your fellow man or brotherly love; (2) responsibility for one's family; (3) self-reliance; and (4) refraining from use of alcohol. ...

Larry Etsitty stated with regard to children that he had been told by other members of the Native American Church (not of the Navajoland chapter or branch) that it delighted them to see children participate. Their age ranged from infants to expectant parents. Larry Etsitty continued, "They said they felt that's where they went wrong. At times when there were too many participants, the young ones were requested to leave to make room for older participants." He indicated that these people regretted that their young ones have not responded in the desired manner. As to the women in Peyotism, depending on the area and the time, it was once recorded they were sometimes not allowed to participate. Most tribes, as oral tradition indicates, gave the women a very high place in the Peyote Religion and usually credit her for the bringing of Peyote. The Navajo tribe is one of the very, very few who allow women to sing during the meeting. (pages 249-250)

In the Summer of 1975, the author met an elderly man at the Navajo Tribal Fair in Window Rock, Arizona. He was a golden man, all sparkly, dark skin and eyes, in the sun. He was obviously not wealthy in ways of money and extravagant finery. He and his clothes were all wrinkly and worn. Both had bags in them. He stepped up to negotiate a purchase he planned. He wanted the man's robe or sheet, half red and half black, worn in the Peyote meeting. He said he was a road man, had been one for forty years. He said he'd been to jail for Peyote, was there when Peyote followers were harassed. He said it simply and matter-of-factly. "Peyotism had endured." He said that softly, gently in Navajo. He said he would do it all over again.

I just want to add to the other reviewr's here and they all have excellent reviews. I have read about all of the decent books on this subject and I believe Roger Darling's book here hit's the nail on the head. This work is clearly the very best on this subject. You can read all the works on Custer but in the end this is the very best.

Paul Posey
Grovetown, GA

A true revelation on what General Terry actually planned in his two point attack of pinching the "hostiles" between two columns and how the plan was poorly executed. The book provides an excellent overview of the campiagn along with Custer's trials and tribulations. But more importantly the roles of Gibbon and the Terry are discussed in detail. From Gibbon's failure to report the location of large villages that could have saved weeks of useless campaigning/scouting for the hostiles for Terry to Terry's incompetent ability to direct the blocking Montana column into position. This book provides a totally new perspective on the LBH battle. It also reveals the failure of Terry from the drawing of his plan to his hands on field decisions. Routes taken by Terry are covered in detail with excepts from diaries, areial photography and wonderful terrain maps. Darling presents well that Terry carefully planted total blame on Custer through indirect statements that leads one to believe that Custer failed entirely and "paid the price". Terry never mentions how he took a long detour through rough country without obtaining information from his true scouts, his engineering officer who knew the land or the crow scouts that lived there. How he marched only four miles in one day, lead the column to a dead end, and lost his gatling guns in a night march. However, he states in his report that Custer turned down gattling guns as if Custer could expect them to keep up with them while they failed to keep up with Terry's infantry. Some of Darlings critque on Custer's decision making from the divide to the LBH could be challenged but they make the book more interesting. Whatever mistakes Custer made, he received his punishment not just from his own but from many others starting with the command. It appears the campaign for Terry was not just a battle against the Indians but one of a war hero's battle with character.

Darling has obviously done extensive research and throws new light on the attempt to make Custer the sole scapegoat for the disaster that befell the Seventh Cavalry at the Little Big Horn. As one who has extensively read in Custeriana, I share Darling's views for the most part. I am not sure what Gen. Terry meant when he referred to a Sad and Terrible Blunder, but I think the blunder applies end to end, starting in Washington D.C. and carrying down to Custer and his subordinates. There has been extensive discussion for years of whether or not Custer disobeyed the surviving order that Terry provided to him. Assuming he did, and I don't think so based on my own military experience (e.g. I'd have felt comfortable with a set of discretionary orders like those in marching to Washington D.C.) one wonders what would have happened to Terry if Custer had literally followed those orders as Terry later implied he should have. Perhaps we need a book called CUSTER BLINDLY OBEYS, TERRY DIES. READ THE BOOK AND SEE WHAT I MEAN.

In researching the history and decisions leading to, and culminating in, what is now known as the Battle of the Little Big Horn, I came across Roger Darling's work and became so engaged in it I find myself referencing his basic premise in discussions with other like-minded Little Big Horn "investigators". Darling allows the reader to understand each act in this tragedy from a literal, gramatical and historical perspective. While acknowledging what "experts" say TODAY about the events leading to the battle, Darling takes a fresh approach. "Where was Custer when he made decisions, what, precisely, did he base those decisions on and about what and to whom did he transmit those decisions"? This is no 'Monday morning quarterbacking' from an historical perspective; no 20/20 hindsight vision. Darling emphasizes that neither Washington, General Terry, Colonel Gibbon, nor Custer, himself, had the vaguest notion of understanding Indian warfare and allowed their bigotry to hinder any understanding. Darling reveals the Sioux Campaign of 1876 for what is was, a blundering about on the Plains by ill-equipped, ill-trained and ill-informed offiers and men of the US Army - pitted against what every soldier already knew of the Sioux and Northern Cheyenne; the finest force of fighting cavalry in the world. Did Terry and Custer have a clue about the hostiles' location? Was Washington aware the estimates of Indian strength were erroneous by 300%? And was Marcus Reno the most surprised man on earth when he discovered that the small band of Indians he pursued at Custer's orders led him directly against the largest concentration of Indians ever seen on the North American continent? Historical hindsight allows Terry, Custer, et.al. reasonable intelligence about the force they sought to corral and bring to battle. Roger Darling's well researched and in-depth writing reveals a series of blunders beginning in Washington in the Fall of 1875 and culminating in disaster on a Montana hillside on June 25, 1876. Get the book, devour it, think on it. Not only is it great historical reading, it finally makes sense of what happened and why.

This book tells the story of a confused college student who spends her summer working on freight liners on the Great Lakes. Kate, our protagonist, has gone to the boats to earn money, but she's also gone to escape her life: her seemingly too perfect sister, her parents' disappointment at her desire to become an artist, and an abusive boyfriend. On the boats Kate finds things that trouble her, like the rigid hierarchies, and the rampant sexism. But she also finds a substitute family, a group of people who care for one another in their own way. And Kate also finds danger. The aforementioned abusive boyfriend comes from the crew of her first boat, and Kate ultimately finds herself in more danger than she can possibly imagine. This is a book that tells an engaging story, but even more, this is a book about environment. Olson takes her reader to the lakes and their boats. We feel the storms, the waves, the tedium of the locks, and the residue cargoes leave behind. This is a world I didn't know existed, and Olson paints a brilliant picture. Kate is a spunky, likeable heroine, and she lives in a richly-created world. Olson creates a true sensory experience. The publisher, too, has created a sensory experience, as this is one of the most beautiful books I've had the pleasure of reading and holding. The text includes photographs and is printed on thick, textured paper. The inside covers are printed with color maps of the Great Lakes region. A pleasure to hold and a pleasure to read.

What drives a nineteen-year-old girl to find herself on a harsh ship? "Sailor Girl" is Kate McLeod's story of her time on a Great Lakes Grain boat. She is trying to get over a harsh relationship with a boyfriend who treated her as if she was sub human, and she finds comfort in the brutal labor that comes with being a sailor. A tale of growing up done in an unusual and unique way, "Sailor Girl" is highly recommended for its sweet blend of elements and original presentation.

It's been a long time since I've read a book so full of gorgeous--and fresh--imagery (Sheree-Lee Olson would find a more inventive way of writing that). I loved the poetry of Olson's language, the feistiness of her lead character, Kate McLeod, and her knowing depiction of life aboard ship. I never expect to set foot on a Great Lakes freighter. Now I feel as if I have.

Sailor Girl is Sheree-Lee Olson's sexy debut novel about a young woman's odyssey aboard Great Lakes freighters in the early 1980s.

Kate McLeod navigates the waterbound world of men, nautical tradition, hierarchy and sexuality. Taken on as a cleaner and cook and working most closely with the few other women on board, Kate struggles to define herself in her own terms - true to her maverick nature, her desire, and her sense of the relationships that matter. Throughout, she finds herself drawn to the hard-working women, wild weather, and even wilder men.

The writing is rich in insight and poetry, especially at unexpected moments - in the midst of a storm or the depth of the engine room:

"In the morning she went down to the little room tucked into the stern where the crew did their laundry. There was a wringer washer chained to the steel bulkhead and lines to dry clothes in the heat that poured up from the engine room. There was nothing but a bare skin of steel between her and the ship's giant propeller, churning the river water the way the washing machine's agitator twisted and punished her clothes.

Leaning over the railing she saw someone moving at the bottom of the great clanging machine that was the engine. She realized then it was Boyd, slipping fluidly between huge gears and pistons, an oilcan in his blackened gloves, shaking his head to fling sweat from his hair.

She watched him bend and duck, tending his machines. He was like a dancer. She could not reconcile the grace of his movements with the noise and stink and heat that filled the air. Hell would be like this, she thought; hell would be loud. She wondered how he could think in such noise. Maybe that explained his habitual silence. He had learned to function in a place where words were meaningless."

And then there's the book - a work of art in itself. It's beautifully printed with an evocative cover, full-colour maps inside the front and back covers, and featuring several lake photographs by the author.

Overall it's a chewy, absorbing read about how a woman finds her way in a world that's not quite ready for someone of such spirit and raw desire.

It would make for a terrific discussion at a reading club. Preferably over a shot, or two, of vodka.

For a preview, see the except at [...].

SUCH A WONDERFUL LOVE STORY . IT IS SO ROMANTIC BUT IT IS VERY CLEAN AND IT WILL LET YOU BELIEVE LOVE IS POSSIBLE IN MANY CIRCUMSTANCES.

This is one of the historical romances that I have enjoyed reading. It has one become one of my favorite novels. I wish I had a copy of novel like this for me to read many times...

The Kentucky frontier in the 1780s is a dangerous place, as Catherine Brant finds out when she is captured by Shawnee Indians in the forests near her home. Taken far from her home, Cat learns the ways of her captors and is adopted into their tribe. At first she longs to return to her family, but then she meets Blue Quail. Blue Quail was born white, but he was captured by Indians at such a young age that he has no memory of his birth family. Feelings of love grow between Cat and Blue Quail, but Cat still believes she will find a way to return home someday. When that time comes, will she be able to convince Blue Quail that his place is with her? I highly recommend this book to teenage girls who enjoy historical romances. It's definitely worth reading if you can find a copy at a library or used book store.

This is one of the historical romances that I have enjoyed reading. It has one become one of my favorite novels. I wish I had a copy of novel like this for me to read many times...

This book is extremely important for Metis - those of mixed blood, who have to struggle for identity and self worth in a nation of freedom and denial of freedom. Unfortunately, Kirkus leads off with a judgmental and skeptical review. Kirkus needs to employ editors who have understanding and experience in the spiritual worlds! We need the support of generations of elders of integrity,dreams, visions,spirituality, our indigenous heritage, and knowledge of the violence, exploitation and greed which was also formed the foundation of the United States. My spirit soars with this book to the mountain tops, to the pine forests, to the circles of elders and people who walk the path of love and healing. We are here. Our teachers are here.Our ancestors are here. The animals and plants and stones are here. Sakanta Running Wolf, Th'e Chupe ke ya ka Pah, Walks in Freedom.

i am the gggggggg ( i believe thats right maybe one less g) granddaughter of william weatherford through his youngest son who survived to adulthood Alexander . last semester i wanted to do a paper about him in frontier history class and bought the book. at first i thought the author was a little corny with her always thinking Red Eagle was with her. when i dropped out of that college i was unable to complete the paper. this semester in one of my english classes we learned about sacred time and it opened up my mind to think differently. now i think the book is beautiful because it isnt just a book full of jumbled up facts but real feelings. when i was younger i was afraid of the native american blood in me--im also signifcantly Cherokee. this book helped me to be proud of my heritage. i give the author 5 stars !

I am a direct descendant of Red Eagle and his wife Mary Stiggins. Mary Ann Wells takes you on a quest and delivers the goods. The real man is revealed from a Native American viewpoint. The Red Eagle that my grandfather loved and told us of flooded back into my psychic (his hatred for Andrew Jackson as well). I felt as though I was actually seeing those tragic days through the eyes of my illustrious ancestor. Ms.Wells has cleverly turned our hearts toward each other!

I highly recommend Mary Ann Wells' book "Searching for Red Eagle." This is history written in a fresh, creative way, told from the viewpoint of the Native Americans. Whether you are a history enthusiast, interested in the history and culture of the American Indians of the southeastern United States, or simply enjoy a good book, this biography is fascinating reading.

Whether for a valuable collection at home, or a sight while swimming or scuba diving, this will prove very reliable in the field. A MUCH more advanced field guide than the Golden First Guides, this lists over 600 shells in all and will quickly identify any strange seashell you happen to find beachcombing. This guide contains: Augor shells, chitons, whelks, limpets, and many other valuable collectibles. Each shell species entry has a description added to the side, explaining: abundance, range, and habitat. After the first Golden Guide to Seashells intrigues you, try your luck out with this field reference.
There are several editions made of this guide, from cheap paperback to hardcore turtleback. The paperback and hardback are the best to buy, as they are both great deals and cost less than the turtleback, which is also durable. Any edition will serve you very well in shell collection ID or snorkeling discoveries.

Yes it's way out of date. Yes the super rare shells listed in the book are often no longer even mildly rare. Yes it is drawings only. Sigh. But this is the book that got me and all too many others hooked into this area. 30 years later I still love the hobby. Give it to a child and watch him/her grow.

This was exactly the book on shells that I was looking for for my grandson. I remember the "Little Golden Guides" when I was a child and was so happy to see that they still exist. Good illustrations and compact easy to carry size.

If you like to collect seashells, then this handy key to the typical shells found on a beach may be of interest. It comes in a handy soft cover and is pocket sized, so it will easily fit in one's bathing suit's waist. It is slender, although several of the easy to find shells are listed, photos are reasonable and of good quality. It is similar to other such books, although not quite a book and not quite a pamphlet. It's in a league of its own!

Sara Littlecrow Russell's debut book dishes out the horrors of bigotry with humor and a matter of fact tone that can only arrive in the company of truth. If you're looking for the feather and the flute, you've come to the wrong place. This is the fire and the blade. Nothing rings false. The poems feel as if they could have been written on paper bags while shopping yet with the surgical precision of finely honed craft. Honest, real and fleshy. So what are you waiting for? It belongs on the shelf of anyone who likes the direct gaze, the strong handshake, the wild dance. These poems do not waste your time, they ignite it.

Magdalena Gomez, Poet
www.myspace.com/magdalenagomez

A unique and thought-provoking book. Littlecrow writes with the voice of a strong survivor weaving the threads of tradition, belief and harsh reality in modern day America. Her writing is sharply clever and savagely witty yet shines with integrity. The images are vivid and accessible and will resonate with the reader struggling to hold their sanity in a world gone mad. A book to be savoured.

I tried to read it one poem at a time, tried to take my time, to let it all soak in. But I stayed up very late reading it, until my eyes wouldn't stay open any longer, and when I woke, I was unable to get out of bed until I completed it. Now I keep my copy at work, so I can lend it out to folks. This collection of poetry is vivid, fierce, powerfull, deep. Poetry for the people.

...it would be more appropriate in the backpack, car, bedside table, work place, public library, etc. Sara's poems are awesome - like swallowing little razors and every cut gets you closer to the truth. Kind of like Sharon Olds only more dazzling and gutsy. I don't read too many poets but I bought seven of these and gave them all to people I care about. Buy two - one for you and one to leave at a bus stop somewhere.