From the Introduction by Lowell J. Bean:An apparent dichotomy exists in scientific circles concerning the role of religion and belief systems and a similar dichotomy exists among anthropological theorists. Two assumptions seem to prevail: ritual and world view are more ecologically nonadaptive than adaptive; or ritual and world view are more ecologically adaptive than they are nonadaptive. To examine the relevancy of the opposing theoretical views I will develop hypotheses concerning a particular culture, the Cahuilla Indians of Southern California, which will be used as a test case. I will present two sets of hypotheses which logically follow from each of the assumptions. From the first assumption I suggest that the economic needs of society are impeded by ritual actions which are not only wasteful of productive goods but decrease the production of goods; they take people away from productive activities because of ritual obligations: and . from the second I suggest that the economic needs of society are impeded by normative and existential postulates (for definition see page 16o) which indicate that valuable resources are outside the realm of the economic order; these postulates are disruptive to the production of goods by encouraging people to behave in such a way that they are taken away from productive activity. From this latter viewpoint two other hypotheses follow: the ecoiwmic needs of society are facilitated by ritual action which conserves and increases the production of goods and fosters productive activity by directing personnel toward producing activities; and the economic needs of society are facilitated by normative and existential postulates which foster the use of valuable economic resources and increase the productive process by directing behavior which involves people in productive activities. The validity of the hypotheses will be tested by asking specific questions related to the hypotheses. The questions are:Were goods wasted because of ritual action? Did ritual action take people away from productive activities or did it direct people to produce more goods? Were valuable resources placed outside the realm of economic order by existential postulates? Did normative postulates disrupt the production of goods by rewarding behavior which took people away from productive activity? Or did it reward behavior which fostered the production of goods? Additional questions are: Did ritual and world view encourage the full and rational use of the Cahuilla environment? Did ritual and world view aid in adjusting man-land ratios? Did ritual and world view support a social structure and organization which was adaptive to an environmental base? Did ritual and world view support institutions that were adaptive, such as law, property concepts, warfare, and games? Did ritual and world view have regulatory functions? Did ritual and world view stimulate or facilitate the distribution of economic goods from one part of the system to another? Did ritual and world view limit the frequency and extent of conflict over valuable resources?

Easy-to-read text and colorful illustrations and photos teach readers about Cahuilla history, traditions, and modern life. This book describes society and family structure, hunting and gathering methods, and ceremonies and rituals. Readers will learn about Cahuilla homes, clothing, and crafts such as pottery and baskets. A traditional myth is included, as are descriptions of famous Cahuilla leaders Chief Cabezon and Juan Antonio and American poet and novelist Helen Hunt Jackson. Wars, weapons, and contact with Europeans are discussed. Topics including European influence, assimilation, missionaries, the formation of reservations, and federal recognition are also addressed. In addition, modern Cahuilla culture and still-celebrated traditions including fiestas are introduced. Cahuilla homelands are illustrated with a detailed map of the United States. Bold glossary terms and an index accompany engaging text. This book is written and illustrated by Native Americans, providing authentic perspectives of the Cahuilla.

Examines the culture, history, and changing fortunes of the Cahuilla Indians.

An autobiography of an Indian "pul" or medicine woman, with a brief history of her tribe and five Cahuilla folktales.

Copy 1 is typescript with corrections; copy 2 is Bean's ms. with ms. notes and corrections, 318 leaves.

Chief Francisco Patencio recounts the stories and legends of his people in this slim, but, invaluable record of the Palm Springs Native Americans. Originally published in 1943 by the Palm Springs Desert Museum, the tales and traditions of the Cahuilla are kept alive in the new edition.

In this collection of essays and short stories, the Native American author explores reservation life through a range of genres and perspectives. In this moving collection, Gordon Lee Johnson (Cupeño/Cahuilla) distinguishes himself not only as a wry commentator on American Indian reservation life but also as a master of fiction writing. In Johnson’s stories, all of which are set on the fictional San Ignacio reservation in Southern California, we meet unforgettable characters like Plato Pena, the Stanford-bound geek who reads Kahlil Gibran during intertribal softball games; hardboiled investigator Roddy Foo; and Etta, whose motto is “early to bed, early to rise, work like hell, and advertise,” as they face down circumstances by turns ordinary and devastating. The nonfiction featured in Bird Songs Don’t Lie is equally revelatory in its exploration of complex connections between past and present. Whether examining his own conflicted feelings toward the missions as a source of both cultural damage and identity or sharing advice for cooking for eight dozen cowboys and -girls, Johnson plumbs the comedy, catastrophe, and beauty of his life on the Pala Reservation to thunderous effect.