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Hidatsa Social and Ceremonial Organization, a study of an important horticultural Plains Indian tribe, synthesizes the rich material Alfred W. Bowers recorded in the early 1930s from the last generation of Hidatsas who lived in the historic village of Like-a-Fishhook. This documentary record of their nineteenth-century lifeways is now a classic in American ethnography. The book is distinguished for its presentation of extensive personal and ritual narratives that allow Hidatsa elders to articulate directly their conceptions of traditional culture. It combines archeological and ethnographic approaches to reconstruct a Hidatsa culture history that is shaped by a concern for cultural detail stemming from the American ethnographic tradition of Franz Boas. At the same time, its concern for the understanding of social structure reflects the influence of the British structural-functional approach of A. R. Radcliffe-Brown. The most comprehensive account ever published on the Hidatsas, it is of enduring value and interest.
This book, first published in 1933, discusses the exploration of the western area of what became the United States.
1. THE SEMIOTIC CHARACTER OF ABORIGINAL SIGN LANGUAGES In our culture, language, especially in its spoken manifestation, is the much vaunted hallmark of humanity, the diagnostic trait of man that has made possible the creation of a civilization unknown to any other terrestrial organism. Through our inheritance of a /aculte du langage, culture is in a sense bred inta man. And yet, language is viewed as a force wh ich can destroy us through its potential for objectification and classification. According to popular mythology, the naming of the animals of Eden, while giving Adam and Eve a certain power over nature, also destroyed the prelinguistic harmony between them and the rest of the natural world and contributed to their eventual expulsion from paradise. Later, the post-Babel development of diverse language families isolated man from man as weIl as from nature (Steiner 1975). Language, in other words, as the central force animating human culture, is both our salvation and damnation. Our constant war with words (Shands 1971) is waged on both internal and external battlegrounds. This culturally determined ambivalence toward language is particularly appar ent when we encounter humans or hominoid animals who, for one reason or another, must rely upon gestural forms of communication.
Of all the interactions between American Indians and Euro-Americans, none was as fundamental as the acquisition of the indigenous peoples’ lands. To Euro-Americans this takeover of lands was seen as a natural right, an evolution to a higher use; to American Indians the loss of homelands was a tragedy involving also a loss of subsistence, a loss of history, and a loss of identity. Historical geographer David J. Wishart tells the story of the dispossession process as it affected the Nebraska Indians—Otoe-Missouria, Ponca, Omaha, and Pawnee—over the course of the nineteenth century. Working from primary documents, and including American Indian voices, Wishart analyzes the spatial and ecological repercussions of dispossession. Maps give the spatial context of dispossession, showing how Indian societies were restricted to ever smaller territories where American policies of social control were applied with increasing intensity. Graphs of population loss serve as reference lines for the narrative, charting the declining standards of living over the century of dispossession. Care is taken to support conclusions with empirical evidence, including, for example, specific details of how much the Indians were paid for their lands. The story is told in a language that is free from jargon and is accessible to a general audience.