Edited by Catharine Mason, Clackamas Chinook Performance Art pairs performances with biographical, family, and historical content that reflects Victoria Howardʼs ancestry, personal and social life, education, and worldview.

This book provides an overview of approaches to language and culture, and it outlines the broad interdisciplinary field of anthropological linguistics and linguistic anthropology. It identifies current and future directions of research, including language socialization, language reclamation, speech styles and genres, language ideology, verbal taboo, social indexicality, emotion, time, and many more. Furthermore, it offers areal perspectives on the study of language in cultural contexts (namely Africa, the Americas, Australia and Oceania, Mainland Southeast Asia, and Europe), and it lays the foundation for future developments within the field. In this way, the book bridges the disciplines of cultural anthropology and linguistics and paves the way for the new book series Anthropological Linguistics.

Benjamin Kracht's Kiowa Belief and Ritual, a collection of materials gleaned from Santa Fe Laboratory of Anthropology field notes and augmented by Alice Marriott's field notes, significantly enhances the existing literature concerning Plains religions.

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.

Ella Cara Deloria devoted much of her life to the study of the language and culture of the Sioux (Dakota and Lakota). The Dakota Way of Life is the result of the long history of her ethnographic descriptions of traditional Dakota culture and social life. Deloria was the most prolific Native scholar of the greater Sioux Nation, and the results of her work comprise an essential source for the study of the greater Sioux Nation culture and language. For years she collected material for a study that would document the variations from group to group. Tragically, her manuscript was not published during her lifetime, and at the end of her life all of her major works remained unpublished. Deloria was a perfectionist who worked slowly and cautiously, attempting to be as objective as possible and revising multiple times. As a result, her work is invaluable. Her detailed cultural descriptions were intended less for purposes of cultural preservation than for practical application. Deloria was a scholar through and through, and yet she never let her dedication to scholarship overwhelm her sense of responsibility as a Dakota woman, with family concerns taking precedence over work. Her constant goal was to be an interpreter of an American Indian reality to others. Her studies of the Sioux are a monument to her talent and industry.

This book is the fruition of five years’ work in exploring the idea of superdiversity. The editors argue that sociolinguistic superdiversity could be a source of inspiration to a wide range of post-structuralist, post-colonial and neo-Marxist interdisciplinary research into the potential and the limits of human cultural creativity and societal renewal under conditions of increasing and complexifying global connectivity. Through case studies of language practices in spaces understood as inherently translocal and multi-layered (classrooms and schools, youth spaces, mercantile spaces and nation-states), this book explores the relevance of superdiversity for the social and human sciences and positions it as a research perspective in sociolinguistics and beyond.

“Mr. Allan Burns, I am here to tell you an example, the example of the Hunchbacks.” So said Paulino Yamá, traditionalist and storyteller, to Allan Burns, anthropologist and linguist, as he began one story that found its way into this book. Paulino Yamá was just one of several master storytellers from the Yucatán Peninsula of Mexico from whom Burns learned not only the Mayan language but also the style and performance of myths, stories, riddles, prayers, and other forms of speech of their people. The result is An Epoch of Miracles, a wonderfully readable yet thoroughly scholarly set of translations from the oral literature of the Yucatec Maya, an important New World tradition never before systematically described. An Epoch of Miracles brings us over thirty-five long narratives of things large, small, strange, and “regular” and as many delightful short pieces, such as bird lore, riddles, and definitions of anteaters, rainbows, and other commonplaces of the Mayan world. Here are profound narratives of the Feathered Serpent, the mighty Rain God Chac and his helpers, and the mysterious cult of the Speaking Cross. But because these are modern, “Petroleum Age” Maya, here too are a discussion with Cuba’s Fidel Castro and a greeting to former president Richard Nixon. All pieces are translated ethnopoetically; examples of several genres are presented bilingually. An especially valuable feature is the indication of performance style, such as pauses and voice quality, given with each piece.

Written by an international team of acclaimed folklorists, this reference text provides a cross-cultural survey of the major types and methods of inquiry in folklore. Did you know that the tale of Cinderella is over 1,000 years old, and similar versions of this singular story exist in hundreds of cultures around the globe? Have you heard of "deathlore," a subgenre of folklore involving tombstones, coffins, cemeteries, and roadside memorial shrines? Did you realize that UFO sightings and cyber cultures constitute modern folklore? The broad field of folklore studies, developed over the past two centuries, provides significant insights into many aspects of human culture. While the term "folklore" conjures images of ancient practices and beliefs or folk heroes and traditional stories, it also applies to today's ever-changing cultural landscape. Even certain aspects of modern Internet-based popular culture and contemporary rites of passage represent folklore. This encyclopedia covers all the major genres of both ancient and contemporary folklore. This second edition adds more than 100 entries that examine the folklore practices of major ethnic groups, folk heroes, creatures of myth and legend, and emerging areas of interest in folklore studies.

For more than four centuries, Europeans and Euroamericans have been making written records of the spoken words of American Indians. While some commentators have assumed that these records provide absolutely reliable information about the nature of Native American oral expression, even its aesthetic qualities, others have dismissed them as inherently unreliable. In Native American Verbal Art: Texts and Contexts, William Clements offers a comprehensive treatment of the intellectual and cultural constructs that have colored the textualization of Native American verbal art. Clements presents six case studies of important moments, individuals, and movements in this history. He recounts the work of the Jesuits who missionized in New France during the seventeenth and eighteenth centuries and textualized and theorized about the verbal expressions of the Iroquoians and Algonquians to whom they were spreading Christianity. He examines in depth Henry Timberlake’s 1765 translation of a Cherokee war song that was probably the first printed English rendering of a Native American "poem." He discusses early-nineteenth-century textualizers and translators who saw in Native American verbal art a literature manqué that they could transform into a fully realized literature, with particular attention to the work of Henry Rowe Schoolcraft, an Indian agent and pioneer field collector who developed this approach to its fullest. He discusses the "scientific" textualizers of the late nineteenth century who viewed Native American discourse as a data source for historical, ethnographic, and linguistic information, and he examines the work of Natalie Curtis, whose field research among the Hopis helped to launch a wave of interest in Native Americans and their verbal art that continues to the present. In addition, Clements addresses theoretical issues in the textualization, translation, and anthologizing of American Indian oral expression. In many cases the past records of Native American expression represent all we have left of an entire verbal heritage; in most cases they are all that we have of a particular heritage at a particular point in history. Covering a broad range of materials and their historical contexts, Native American Verbal Art identifies the agendas that have informed these records and helps the reader to determine what remains useful in them. It will be a welcome addition to the fields of Native American studies and folklore.

Dennis Tedlock presents startling new methods for transcribing, translating, and interpreting oral performance that carry wide implications for all areas of the spoken arts. Moreover, he reveals how the categories and concepts of poetics and hermeneutics based in Western literary traditions cannot be carried over in their entirety to the spoken arts of other cultures but require extensive reevaluation.