American Anthropologist, V64, No. 3, Part 2, Memoir 92. Additional Editor Is Harold C. Conklin.

American Anthropologist, V64, No. 3, Part 2, Memoir 92. Additional Editor Is Harold C. Conklin.

The University Of Chicago, Publications In Anthropology, Social Anthropology Series.

The University Of Chicago, Publications In Anthropology, Social Anthropology Series.

The Northern Arapahoes of the Wind River Reservation contradict many of the generalizations made about political change among native plains people. Loretta Fowler explores how, in response to the realities of domination by Americans, the Arapahoes have avoided serious factional divisions and have succeeded in legitimizing new authority through the creation and use of effective political symbols.

First published in three parts in 1902, 1904, and 1907, The Arapaho quickly established itself as a model of description of Indian culture. Its discussion of Arapaho dance and design provides one of the most through studies of Indian symbolism ever written. Alfred L. Kroeber was sent in 1899 to study the Southern Arapaho in western Indian Territory (present Oklahoma). In 1900 he lived in the camp of the Northern Arapaho in Wyoming, and in 1901 he visited the Gros Ventre, a related tribe, in Montana. He researched his subject at first hand, speaking with Arapaho men and women of all ages about their customs, beliefs, and ceremonies. The Arapaho touches upon nearly every imaginable facet of the Indians' culture. Careful attention is paid to ceremonies, games, religion and stories of the supernatural, tribal organization, kinship, decorative art and regalia, and the articles of everyday life: clothes, pottery, utensils, tens, and the all-important pipe. Fred Eggan is professor emeritus of anthropology at the University of Chicago.

This study of kinship relations, economics, and household organization among the modern Longhouse Iroquois, located in Ontario, Canada, fills a crucial gap in our knowledge of modern Iroquoian culture and history and provides a treasury of information about Longhouse social organization. Founded by nearly two thousand Iroquois allies of the British crown in 1784, the Six Nations Reserve became the first Iroquoian community to contain members of all five tribes of the original Iroquois Confederacy. By the mid-twentieth century, the reserve had divided along the lines of politics and religion into two distinct social groups, those who practiced Christianity and the followers of the more traditional Longhouse religion.
In the late 1950s, Merlin G. Myers conducted fieldwork among these traditionalists. He collected data on household structure and kinship relations from 150 families and interpreted his findings within the context of structural-functional anthropology, providing a rare example of British anthropological theory from this time applied to a North American Native community. His work also features valuable Cayuga linguistic contributions.