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

“The sun, the moon, the seasons, our Arapaho way of life,” writes foreworder Jordan Dresser. “When you look around, you see circles everywhere. And that includes the lens Sara Wiles uses to capture these intimate moments of our Arapaho journeys.” In The Arapaho Way, Wiles returns to Wyoming’s Wind River Indian Reservation, whose people she so gracefully portrayed in words and photographs in Arapaho Journeys (2011). She continues her journey of discovery here, photographing the lives of contemporary Northern Arapaho people and listening to their stories that map the many roads to being Arapaho. In more than 100 pictures, taken over the course of thirty-five years, and Wiles’s accompanying essays, the history of individuals and their culture unfold, revealing a continuity, as well as breaks in the circle. Mixing traditional ways with new ideas—Catholicism, ranching, cowboying, school learning, activism, quilting, beadwork, teaching, family life—the people of Wind River open a rich world to Wiles and her readers. These are people like Helen Cedartree, who artfully combines Arapaho ways with the teaching of the mission boarding schools she once attended; like the Underwood family, who live off the land as gardeners and farmers and value family and hard work above everything; and like Ryan Gambler and Fred Armajo, whose love of horses and ranching keep them close to home. And there are others who have ventured into the non-Indian world, people like James Large, who brings home tenets of Indian activism learned in Denver. There are also, inevitably, visions of violence and loss as The Arapaho Way depicts the full life of the Wind River Indian Reservation, from the traditional wisdom of the elder to the most forward-looking youth, from the outer reaches of an ancient culture to the last-minute challenges of an ever-changing world.

More than a hundred years ago, anthropologists and other researchers collected and studied hundreds of examples of quillwork once created by Arapaho women. Since that time, however, other types of Plains Indian art, such as beadwork and male art forms, have received greater attention. In Arapaho Women’s Quillwork, Jeffrey D. Anderson brings this distinctly female art form out of the darkness and into its rightful spotlight within the realms of both art history and anthropology. Beautifully illustrated with more than 50 color and black-and-white images, this book is the first comprehensive examination of quillwork within Arapaho ritualized traditions. Until the early twentieth century and the disruption of removal, porcupine quillwork was practiced by many indigenous cultures throughout North America. For Arapahos, quillwork played a central role in religious life within their most ancient and sacred traditions. Quillwork was manifest in all life transitions and appeared on paraphernalia for almost all Arapaho ceremonies. Its designs and the meanings they carried were present on many objects used in everyday life, such as cradles, robes, leanback covers, moccasins, pillows, and tipi ornaments, liners, and doors. Anderson demonstrates how, through the action of creating quillwork, Arapaho women became central participants in ritual life, often studied as the exclusive domain of men. He also shows how quillwork challenges predominant Western concepts of art and creativity: adhering to sacred patterns passed down through generations of women, it emphasized not individual creativity, but meticulous repetition and social connectivity—an approach foreign to many outside observers. Drawing on the foundational writings of early-nineteenth-century ethnographers, extensive fieldwork conducted with Northern Arapahos, and careful analysis of museum collections, Arapaho Women’s Quillwork masterfully shows the importance of this unique art form to Arapaho life and honors the devotion of the artists who maintained this tradition for so many generations.

Anthony C. Yu’s translation of The Journey to the West,initially published in 1983, introduced English-speaking audiences to the classic Chinese novel in its entirety for the first time. Written in the sixteenth century, The Journey to the West tells the story of the fourteen-year pilgrimage of the monk Xuanzang, one of China’s most famous religious heroes, and his three supernatural disciples, in search of Buddhist scriptures. Throughout his journey, Xuanzang fights demons who wish to eat him, communes with spirits, and traverses a land riddled with a multitude of obstacles, both real and fantastical. An adventure rich with danger and excitement, this seminal work of the Chinese literary canonis by turns allegory, satire, and fantasy. With over a hundred chapters written in both prose and poetry, The Journey to the West has always been a complicated and difficult text to render in English while preserving the lyricism of its language and the content of its plot. But Yu has successfully taken on the task, and in this new edition he has made his translations even more accurate and accessible. The explanatory notes are updated and augmented, and Yu has added new material to his introduction, based on his original research as well as on the newest literary criticism and scholarship on Chinese religious traditions. He has also modernized the transliterations included in each volume, using the now-standard Hanyu Pinyin romanization system. Perhaps most important, Yu has made changes to the translation itself in order to make it as precise as possible. One of the great works of Chinese literature, The Journey to the West is not only invaluable to scholars of Eastern religion and literature, but, in Yu’s elegant rendering, also a delight for any reader.

In what is now Colorado and Wyoming, the Northern Arapahos thrived for centuries, connected by strong spirituality and kinship and community structures that allowed them to survive in the rugged environment. By the mid-nineteenth century, however, as Anglo-Americans pushed west, Northern Arapaho life changed dramatically. Although forced to relocate to a reservation, the people endured and held on to their traditions. Today, tribal members preserve the integrity of a society that still fosters living ni'iihi', as they call it, "in a good way." Award-winning photographer Sara Wiles captures that life on film and in words in Arapaho Journeys, an inside look at thirty years of Northern Arapaho life on the Wind River Indian Reservation in central Wyoming. Through more than 100 images and 40 essays, Wiles creates a visual and verbal mosaic of contemporary Northern Arapaho culture. Depicted in the photographs are people Wiles met at Wind River while she was a social worker, anthropology student, and adopted member of an Arapaho family. Among others pictured are Josephine Redman, an older woman wrapped in a blanket, soft light illuminating its folds, and rancher-artist Eugene Ridgely, Sr., half smiling as he intently paints a drum. Interspersed among the portraits are images of races, basketball teams, and traditional games. Wiles's essays weave together tribal history, personal narratives, and traditional knowledge to describe modern-day reservation life and little-known aspects of Arapaho history and culture, including naming ceremonies and cultural revitalization efforts. This work broaches controversial topics, as well, including the 1864 Sand Creek Massacre of Cheyenne and Arapaho Indians. Arapaho Journeys documents not only reservation life but also Wiles's growth as a photographer and member of the Wind River community from 1975 through 2005. This book offers readers a journey, one that will enrich their understanding of Wiles's art—and of the Northern Arapahos' history, culture, and lived experience.

Anthony C. Yu’s translation of The Journey to the West,initially published in 1983, introduced English-speaking audiences to the classic Chinese novel in its entirety for the first time. Written in the sixteenth century, The Journey to the West tells the story of the fourteen-year pilgrimage of the monk Xuanzang, one of China’s most famous religious heroes, and his three supernatural disciples, in search of Buddhist scriptures. Throughout his journey, Xuanzang fights demons who wish to eat him, communes with spirits, and traverses a land riddled with a multitude of obstacles, both real and fantastical. An adventure rich with danger and excitement, this seminal work of the Chinese literary canonis by turns allegory, satire, and fantasy. With over a hundred chapters written in both prose and poetry, The Journey to the West has always been a complicated and difficult text to render in English while preserving the lyricism of its language and the content of its plot. But Yu has successfully taken on the task, and in this new edition he has made his translations even more accurate and accessible. The explanatory notes are updated and augmented, and Yu has added new material to his introduction, based on his original research as well as on the newest literary criticism and scholarship on Chinese religious traditions. He has also modernized the transliterations included in each volume, using the now-standard Hanyu Pinyin romanization system. Perhaps most important, Yu has made changes to the translation itself in order to make it as precise as possible. One of the great works of Chinese literature, The Journey to the West is not only invaluable to scholars of Eastern religion and literature, but, in Yu’s elegant rendering, also a delight for any reader.

This book provides a thorough and engaging study of Plains Indian life. It covers both historical and contemporary aspects and contains wide and balanced treatment of the many different tribal groups, including Canadian and southern populations. Daniel J. Gelo draws on years of ethnographic research and emphasizes that Plains societies and cultures are continuing, living entities. The second edition has been updated to take account of recent developments and current terminology. The chapters feature a range of illustrations, maps, and text boxes, as well as summaries, key terms, and questions to support teaching and learning. It is an essential text for courses on Indians of the Great Plains and relevant for students of anthropology, archaeology, history, and Indigenous studies.

Finalist for the 2023 Stubbendieck Great Plains Distinguished Book Prize "Immersive and humane." —Jennifer Szalai, New York Times A fresh history of the West grounded in the lives of mixed-descent Native families who first bridged and then collided with racial boundaries. Often overlooked, there is mixed blood at the heart of America. And at the heart of Native life for centuries there were complex households using intermarriage to link disparate communities and create protective circles of kin. Beginning in the seventeenth century, Native peoples—Ojibwes, Otoes, Cheyennes, Chinooks, and others—formed new families with young French, English, Canadian, and American fur traders who spent months in smoky winter lodges or at boisterous summer rendezvous. These families built cosmopolitan trade centers from Michilimackinac on the Great Lakes to Bellevue on the Missouri River, Bent’s Fort in the southern Plains, and Fort Vancouver in the Pacific Northwest. Their family names are often imprinted on the landscape, but their voices have long been muted in our histories. Anne F. Hyde’s pathbreaking history restores them in full. Vividly combining the panoramic and the particular, Born of Lakes and Plains follows five mixed-descent families whose lives intertwined major events: imperial battles over the fur trade; the first extensions of American authority west of the Appalachians; the ravages of imported disease; the violence of Indian removal; encroaching American settlement; and, following the Civil War, the disasters of Indian war, reservations policy, and allotment. During the pivotal nineteenth century, mixed-descent people who had once occupied a middle ground became a racial problem drawing hostility from all sides. Their identities were challenged by the pseudo-science of blood quantum—the instrument of allotment policy—and their traditions by the Indian schools established to erase Native ways. As Anne F. Hyde shows, they navigated the hard choices they faced as they had for centuries: by relying on the rich resources of family and kin. Here is an indelible western history with a new human face.

What can we learn from a high-country valley tucked into an isolated corner of Rocky Mountain National Park? In this pathbreaking book, Thomas Andrews offers a meditation on the environmental and historical pressures that have shaped and reshaped one small stretch of North America, from the last ice age to the advent of the Anthropocene and the latest controversies over climate change. Large-scale historical approaches continue to make monumental contributions to our understanding of the past, Andrews writes. But they are incapable of revealing everything we need to know about the interconnected workings of nature and human history. Alongside native peoples, miners, homesteaders, tourists, and conservationists, Andrews considers elk, willows, gold, mountain pine beetles, and the Colorado River as vital historical subjects. Integrating evidence from several historical fields with insights from ecology, archaeology, geology, and wildlife biology, this work simultaneously invites scientists to take history seriously and prevails upon historians to give other ways of knowing the past the attention they deserve. From the emergence and dispossession of the Nuche—“the People”—who for centuries adapted to a stubborn environment, to settlers intent on exploiting the land, to forest-destroying insect invasions and a warming climate that is pushing entire ecosystems to the brink of extinction, Coyote Valley underscores the value of deep drilling into local history for core relationships—to the land, climate, and other species—that complement broader truths. This book brings to the surface the critical lessons that only small and seemingly unimportant places on Earth can teach.

Like many Native Americans, Ojibwe people esteem the wisdom, authority, and religious significance of old age, but this respect does not come easily or naturally. It is the fruit of hard work, rooted in narrative traditions, moral vision, and ritualized practices of decorum that are comparable in sophistication to those of Confucianism. Even as the dispossession and policies of assimilation have threatened Ojibwe peoplehood and have targeted the traditions and the elders who embody it, Ojibwe and other Anishinaabe communities have been resolute and resourceful in their disciplined respect for elders. Indeed, the challenges of colonization have served to accentuate eldership in new ways. Using archival and ethnographic research, Michael D. McNally follows the making of Ojibwe eldership, showing that deference to older women and men is part of a fuller moral, aesthetic, and cosmological vision connected to the ongoing circle of life a tradition of authority that has been crucial to surviving colonization. McNally argues that the tradition of authority and the authority of tradition frame a decidedly indigenous dialectic, eluding analytic frameworks of invented tradition and naïve continuity. Demonstrating the rich possibilities of treating age as a category of analysis, McNally provocatively asserts that the elder belongs alongside the priest, prophet, sage, and other key figures in the study of religion.