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The subject of the apallic syndrome is one which has long been familiar to me, although I have not personally studied it as deeply as I would have wished. I became acquainted with this syndrome long before the last war, when my neurosurgical colleague Hugh Cairns (1952), made his pioneer contribution under the term "akinetic mutism" . This was an ar resting title, but it was one which did not altogether satisfy some of his colleagues, includ ing myself. We found it difficult to suggest an alternative. That is one reason why I wel come the expression "apallic syndrome" . Forensic practice has forced me from time to time to consider rather more deeply this distressing syndrome, and to try and marshal my ideas in a form which would satisfy my colleagues in the legal profession. More than once I have been instructed to make a medico legal assessment of these unfortunate patients. The points which have concerned my lawyer friends have not been matters of diagnosis, or of morbid anatomy, or of etiology. The fac tual problem which has been put before me was to make some approximate assessment as to the expectation of life. Vague guess-work is unacceptable in such circumstances. What the lawyers require is a precise and dogmatic answer.
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"Victor Golla has been the leading scholar of California Indian languages for most of his professional life, and this book shows why. His ability to synthesize centuries of fieldwork and writings while bringing forward new ideas and fresh ways of looking at California’s famous linguistic diversity will make this the primary text for anyone interested in California languages."--Leanne Hinton, Professor Emerita of Linguistics, University of California, Berkeley and author of How to Keep Your Language Alive “This book is a wonderful contribution that only Golla could have written. It is a perfect confluence of author and subject matter.”--Ives Goddard, Senior Linguist, Emeritus, Smithsonian Institution "Golla is a gifted polymath and California Indian Languages is certainly his landmark achievement, required reading for any linguist, archaeologist, ethnographer, or historian interested in aboriginal California."--Robert L. Bettinger, Professor of Anthropology, University of California Davis and author of Hunter-Gatherer Foraging "The preeminent figure in his field, Victor Golla has written a masterpiece filled with treasures for every audience: Indian communities working toward cultural and linguistic revival; general readers interested in the many cultures of Native California; and scholars in the fields of language, archaeology, and prehistory. The information here is so detailed that it supersedes all previous reference works."--Andrew Garrett, Professor of Linguistics, University of California Berkeley and Director, Survey of California and Other Indian Languages “This is a truly magnificent work, at once authoritative, comprehensive, accessible to a wide readership, and fascinating. Masterfully integrating linguistic, archaeological, historical, and cultural information, the author describes not just the languages, but also the major figures in the story: speakers, explorers, missionaries, and scholars. It is beautifully written, a great pleasure to read, and difficult to put down."--Marianne Mithun, author of The Languages of Native North America
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In the years after World War II, Westerners and Japanese alike elevated Zen to the quintessence of spirituality in Japan. Pursuing the sources of Zen as a Japanese ideal, Shoji Yamada uncovers the surprising role of two cultural touchstones: Eugen Herrigel’s Zen in the Art of Archery and the Ryoanji dry-landscape rock garden. Yamada shows how both became facile conduits for exporting and importing Japanese culture. First published in German in 1948 and translated into Japanese in 1956, Herrigel’s book popularized ideas of Zen both in the West and in Japan. Yamada traces the prewar history of Japanese archery, reveals how Herrigel mistakenly came to understand it as a traditional practice, and explains why the Japanese themselves embraced his interpretation as spiritual discipline. Turning to Ryoanji, Yamada argues that this epitome of Zen in fact bears little relation to Buddhism and is best understood in relation to Chinese myth. For much of its modern history, Ryoanji was a weedy, neglected plot; only after its allegorical role in a 1949 Ozu film was it popularly linked to Zen. Westerners have had a part in redefining Ryoanji, but as in the case of archery, Yamada’s interest is primarily in how the Japanese themselves have invested this cultural site with new value through a spurious association with Zen.