Clowns and tricksters are well-known figures in cultures throughout the world. In Western culture the clown conjures up images of carnivals and foolish characters in face paint. In non-Western cultures, clowns hold privileged status in religious ceremonies and origin myths. Tricksters on the other hand are identified as disobedient, obscene, disrespectful, funny, powerful, paradoxical characters in almost every culture in which they are found.

Dictionary of Native American Mythology includes over 1,000 colorful, sometimes earthy, and always intriguing entries. Using the carefully chosen cross references, readers can quickly access the meanings of hundreds of elements of lore-from names, phrases, and symbols to images, motifs, and themes. Ten territory maps, which pinpoint exact locations of the tribes mentioned in the text, and a tribal index enhance this volume's usefulness. The bibliography is the most extensive ever compiled on the subject. A delight to the casual browser, and indispensable for anyone interested in the study of Native American cultures. Extensive cross references enable readers to quickly access the meanings of hundreds of elements of lore Ten territory maps pinpoint exact locations of the tribes mentioned in the text Provides the most extensive bibliography ever compiled on the subject

This innovative work takes a narrative technique (known as "storytracking") practised by Australian aboriginal peoples and applies it to the academic study of their culture. Gill's purpose is to get as close as possible to the perceptions and beliefs of these indigenous peoples by stripping away the layers of European interpretation and construction. His technique involves comparing the versions of aboriginal texts presented in academic reports with the text versions as they appear in each report's cited sources. The comparison helps reveal the extent to which the text is transformed through its presentation. Gill follows the chain of citations along, uncovering the story, or as he calls it the "storytrack," that interconnects scholar with scholar-independent subject. The storytrack reveals the various academic operations-translations, editing, conflation, interpretation-that serve to build a bridge connecting subject and scholarly report. Gill begins by examining Mircea Eliade's influential analysis of an Australian myth, "Numbakulla and the Sacred Pole". He goes back to the field notes of the anthropologists who originally collected the story and by following the trail of publications, revisions, and retellings of this tale is able to show that Eliade's version bears almost no relation to the original and that the interpretations Eliade built around it is thus entirely a European construct, motivated largely by preconceptions about the nature of religion. By applying this method to other received texts of aboriginal religion, Gill is able to bring us closer than ever before to the worldview of this vanishing culture. At the same time, his work constitutes an important statement on and critique of the academic study of religion as it has traditionally been practised.

The earth is my mother, and on her bosom I shall repose.
Attributed to Tecumseh in the early 1800s, this statement is frequently cited to uphold the view, long and widely proclaimed in scholarly and popular literature, that Mother Earth is an ancient and central Native American figure. In this radical and comprehensive rethinking, Sam D. Gill traces the evolution of female earth imagery in North America from the sixteenth century to the present and reveals how the evolution of the current Mother Earth figure was influenced by prevailing European-American imagery of America and the Indians as well as by the rapidly changing Indian identity.
Gill also analyzes the influential role of scholars in creating and establishing the imagery that underlay the recent origins of Mother Earth and, upon reflection, he raises serious questions about the nature of scholarship.
Mother Earth might be modern, stressing the supposed biological ground of native life and its rich mythic tradition, but it hardly frees the native people from their long, lamentable involvement with the white man. For making this point clear, Gill deserves high praise.--Bernard W. Sheehan, Journal of the American Academy of Religion
In one of the finest studies of recent years we have an ambitious attempt to satisfy scholar, Native American, popular reader, and truth.--Thomas McElwain, Western Folklore

This innovative work takes a narrative technique (known as "storytracking") practiced by Australian aboriginal peoples and applies it to the academic study of their culture. Gill's purpose is to get as close as possible to the perceptions and beliefs of these indigenous peoples by stripping away the layers of European interpretation and construction. His technique involves comparing the versions of aboriginal texts presented in academic reports with the text versions as they appear in each report's cited sources. The comparison helps reveal the extent to which the text is transformed through its presentation. Gill follows the chain of citations along, uncovering the story, or as he calls it the "storytrack," that interconnects scholar with scholar-independent subject. The storytrack reveals the various academic operations--translations, editing, conflation, interpretation--that serve to build a bridge connecting subject and scholarly report.
Gill begins by examining Mircea Eliade's influential analysis of an Australian myth, "Numbakulla and the Sacred Pole." He goes back to the field notes of the anthropologists who originally collected the story and by following the trail of publications, revisions, and retellings of this tale is able to show that Eliade's version bears almost no relation to the original and that the interpretations Eliade built around it is thus entirely a European construct, motivated largely by preconceptions about the nature of religion. By applying this method to other received texts of aboriginal religion, Gill is able to bring us closer than ever before to the worldview of this vanishing culture. At the same time, his work constitutes an important statement on and critique of the academic study of religion as it has traditionally been practiced.