“Employing modern structural theory, Ortiz focuses on the ideas, rules, and principles of Tewa culture as they reflect in mythology, world view, and ritual.” —Choice The complex Pueblo Indian cultures of the American Southwest have long stimulated anthropological research and speculation. In this study of the Tewa, Alfonso Ortiz explores the cosmological and ritual belief systems of a Pueblo culture as they relate to social institutions. “Deals with issues of prime importance for contemporary social anthropological theory . . . It is the work of a young anthropologist uniquely qualified for the task. Born himself into the Tewa pueblo of San Juan, Mr. Ortiz has by virtue of both his birthright and his anthropological sophistication achieved rare insight into the Tewa culture. Taken together, these make the ingredients of an impressive book.” —Annals of the Academy of Political and Social Science “The combination of scholarship and traditional knowledge which are joined here gives the book a special distinction.” —The Nation “This is a book that springs from richness . . . valuable not only for anthropologists and sociologists . . . the interested but unskilled layman will find a treasure trove as well. One thing seems certain. If this book does not become THE authority for the scholar, it will certainly never be ignored. Ortiz has done himself and his people proud. They are both worthy of the acclamation.” —The New Mexican

The Tewa are a Pueblo Indian group from New Mexico, some of whom migrated around 1700, in the aftermath of the second Pueblo Revolt, to their present location on First Mesa of the Hopi Reservation in northern Arizona. This collection of more than one hundred tales from both New Mexico and Arizona Tewa, first published in 1926, bears witness to their rich cultural history. In addition to emergence and animal stories, these tales also provide an account of many social customs such as wedding ceremonials and relay racing--that show marked differences between the two tribal groups. A comparison of tales from the two divisions of the tribe reveals something of what has happened to both emigrant and home-staying Tewa over two centuries of separation. Yet, while only half of the Arizona tales are distinctly parallel to the New Mexican, additional similarities may be found in such narrative features as the helpfulness of Spider old woman and her possession of medicine, creating life magically under a blanket, or Coyote beguiling girls into marriage. Elsie Clews Parsons was a pioneering anthropologist in the Southwest whose works included the encyclopedic Pueblo Indian Religion. The Tewa tales she gathered for this volume are thus notable not only as fascinating stories that will delight curious readers, but also as authentic reflections of a people less known to scholars.

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Southwestern archaeology has long been fascinated with the scale and frequency of movement in Pueblo history, from great migrations to short-term mobility. By collaborating with Pueblo communities, archaeologists are learning that movement was—and is—much more than the result of economic opportunity or a response to social conflict. Movement is one of the fundamental concepts of Pueblo thought and is essential in shaping the identities of contemporary Pueblos. The Continuous Path challenges archaeologists to take Pueblo notions of movement seriously by privileging Pueblo concepts of being and becoming in the interpretation of anthropological data. In this volume, archaeologists, anthropologists, and Native community members weave multiple perspectives together to write histories of particular Pueblo peoples. Within these histories are stories of the movements of people, materials, and ideas, as well as the interconnectedness of all as the Pueblo people find, leave, and return to their middle places. What results is an emphasis on historical continuities and the understanding that the same concepts of movement that guided the actions of Pueblo people in the past continue to do so into the present and the future. Movement is a never-ending and directed journey toward an ideal existence and a continuous path of becoming. This path began as the Pueblo people emerged from the underworld and sought their middle places, and it continues today at multiple levels, integrating the people, the village, and the individual.

themes among the essays resurface and resonate. Though our request for essays was broad and open-ended, we found that topics such as seeing, authenticity, interpretation, wholeness, care, and dwelling ran as undercur rents throughout. Our major hope is that each essay plays a part in revealing a larger whole of meaning which says much about a more humane relation ship with places, environments and the earth as our home. Part I. Beginnings and directions At the start, we recognize the tremendous debt this volume owes to philosopher Martin Heidegger (1890-1976), whose ontological excavations into the nature of human existence and meaning provide the philosophical foundations for many of the essays, particularly those in Part I of the volume. Above all else, Heidegger was regarded by his students and colleagues as a master teacher. He not only thought deeply but was also able to show others how to think and to question. Since he, perhaps more than anyone else in this century, provides the instruction for dOing a phenomenology and hermeneutic of humanity's existential situation, he is seminal for phenomenological and hermeneutical research in the environmental disci plines. He presents in his writings what conventional scholarly work, especially the scientific approach, lacks; he helps us to evoke and under stand things through a method that allows them to come forth as they are; he provides a new way to speak about and care for our human nature and environment.

This international collection features the most influential scholarship published during the past few decades on the concept of the family and related issues. An invaluable resource for students and researchers alike, the four volumes cover the following themes: Vol. 1: Family Groups Vol. 2: Family and Gender Issues Vol. 3: Family Ties Vol. 4: Family and Society The scope offers an international range of material, and includes key work from the USA, Europe, Canada, Australia, and Asia.

Reviews responsibilities of Federal Government to provide quality education to Indian children. Recognizes cultural and economic problems surrounding Indian education.

Edward P. Dozier was the first American Indian to establish a career as an academic anthropologist. In doing so, he faced a double paradox—academic and cultural. The notion of objectivity that governed academic anthropology at the time dictated that researchers be impartial outsiders. Scientific knowledge was considered unbiased, impersonal, and public. In contrast, Dozier’s Pueblo Indian culture regarded knowledge as privileged, personal, and gendered. Ceremonial knowledge was protected by secrecy and was never intended to be made public, either within or outside of the community. As an indigenous ethnologist and linguist, Dozier negotiated a careful balance between the conflicting values of a social scientist and a Pueblo Indian. Based on archival research, ethnographic fieldwork at Santa Clara Pueblo, and extensive interviews, this intellectual biography traces Dozier’s education from a Bureau of Indian Affairs day school through the University of New Mexico on federal reimbursable loans and graduate school on the GI Bill. Dozier was the first graduate of the new post–World War II doctoral program in anthropology at the University of California at Los Angeles in 1952. Beginning with his multicultural and linguistic heritage, the book interprets pivotal moments in his career, including the impact of Pueblo kinship on his indigenous research at Tewa Village (Hano); his rising academic standing and Indian advocacy at Northwestern University; his achievement of full academic status after he conducted non-indigenous fieldwork with the Kalinga in the Philippines; and his leadership in establishing American Indian Studies at the University of Arizona. Norcini interprets Dozier’s career within the contexts of the history of American anthropology and Pueblo Indian culture. In the final analysis, Dozier is positioned as a transitional figure who helped transform the historical paradox of an American Indian anthropologist into the contemporary paradigm of indigenous scholarship in the academy.