In this book, the first long-term follow-up study of alcohol use among Native Americans, a physician and sociologist and an anthropologist examine the data on three groups of Navajos whom they first interviewed about their use of alcohol in 1966. The authors find verification for their initial hypothesis that young men who would have been classed as alcoholic often stop or moderate their drinking as they age. They also find that there is considerable diversity in the patterns of alcohol use among both women and men. Stephen J. Kunitz and Jerrold E. Levy study the histories of those who have died as well as those who have survived since the first study was done. They show that, compared to those who have survived, the former were more likely to have been solitary drinkers and were on average younger at the time when they were first interviewed. The authors also present data for the entire Navajo population on changing mortality from alcohol-related causes from the 1960s to the present; they compare alcohol-related death rates among Navajos to those among rural Anglos in Arizona and New Mexico; they analyze two family histories - one of a family with severe alcohol problems, the other of a family with none - that illustrate how traditional patterns of wealth have shaped the way people have learned to use alcohol; they study the factors that may have led to the emergence of a solitary, unrestrained drinking style among some Navajos; and they describe the changes in treatment programs and the transformation of traditional healing systems as they are integrated into a bureaucratized health care system.

Based on interviews with more than a thousand Navajo Indian men and women, this book examines the associations between childhood experiences and behaviour and the development of alcohol dependence in adulthood. Because Navajo life has changed markedly over the past two generations, it also examines the role of urbanization and universal school in reshaping Navajo youth and considers the implications for changing patterns of alcohol use in adulthood. In addition the book explores a wide range of timely issues such as domestic violence, factors associated with resistance to alcohol abuse as well as remission and recovery, the treatment and prevention of alcohol dependence, and the implications of pursuing either population-based preventive interventions or interventions focused on high risk individuals or groups.

Jerrold E. Levy's masterly analysis of Navajo creation and origin myths shows what other interpretations often overlook: that the Navajo religion is as complete and nuanced an attempt to answer humanity's big questions as the religions brought to North America by Europeans. Looking first at the historical context of the Navajo narratives, Levy points out that Navajo society has never during its known history been either homogeneous or unchanging, and he goes on to identify in the myths persisting traditions that represent differing points of view within the society. The major transformations of the Navajo people, from a northern hunting and gathering society to a farming, then herding, then wage-earning society in the American Southwest, were accompanied by changes not only in social organization but also in religion. Levy sees evidence of internal historical conflicts in the varying versions of the creation myth and their reflection in the origin myths associated with healing rituals. Levy also compares Navajo answers to the perennial questions about the creation of the cosmos and why people are the way they are with the answers provided by Judaism and Christianity. And, without suggesting that they are equivalent, Levy discusses certain parallels between Navajo religious ideas and contemporary scientific cosmology. The possibility that in the future Navajo religion will be as much altered by changing conditions as it has been in the past makes this fascinating account all the more timely.

Challenging the widely held view of the Hopi Indians of Arizona as a sober, peaceful, and cooperative people with an egalitarian social organization, Levy examines the 1906 split in the Third Mesa village of Orayvi.

The Hopi Indians of Arizona have long been portrayed in the anthropological literature as a sober, peaceful, and cooperative people with an egalitarian social organization. Hopi ideology itself encourages this perception. But, as Jerrold E. Levy argues in Orayvi Revisited, traditional Hopi society was divided by an internal contradiction between an ideology of cooperation and integration and a highly stratified system of land control. In 1906, this contradiction led the Third Mesa village of Orayvi to split into two factions, a split characterized by Levy as "a revolt of the landless". In his penetrating analysis of the hierarchical elements of Hopi society, Levy ranks the land owned by each Hopi clan according to its quality and finds a mirror of this ranking in the clans' differential access to ceremonial offices. Working against this hierarchical structure were traditions such as village endogamy that functioned to increase cohesion. These opposing forces kept Hopi society in a state of dynamic tension - a tension that in times of environmental stress could erupt in the social trauma of factionalism and village fissioning. Using the recently rediscovered turn-of-the-century field notes of Mischa Titiev and the federal census data of 1900, Levy achieves the first quantitative analysis of the 1906 Orayvi split. He also provides a lucid reading of the role of ideology and myth - and the Hopi concept of history as prophecy - in promoting village cohesiveness. During the Orayvi split, each faction was able to use this ideology to formulate prophecies and interpret myths to support its own position. By addressing both anthropological and Hopi interpretations of the split, Levy gives thereader a comprehensive understanding of this fundamental event in Southwestern Pueblo history. In the process, he answers a number of long-standing questions about the much-debated nature of Hopi society.