Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona stands as a seminal collection that meticulously preserves the rich oral traditions and narratives of the Pima people. This anthology is not merely an academic archive but a vibrant tableau of the Pima's intricate cosmology, embodied within a wide array of storytelling styles - from mythic epics to intimate folktales. The inclusion of these narratives provides an unparalleled window into the cultural and spiritual life of the Arizona Pimas, showcasing the diversity and complexity of Indigenous storytelling, with each tale woven into the fabric of Pima daily life and cosmological understanding. The contributing collector, J. Wm. Lloyd, serves not just as an editor but as a crucial bridge between Pima voices and the wider world. Lloyd's work within this anthology aligns with a broader movement towards the recognition and preservation of Indigenous narratives, ensuring that the rich tapestry of Pima myths and legends is not lost to time. Through his meticulous compilation, Lloyd facilitates a dialogue between Indigenous storytelling traditions and contemporary readerships, enriching our understanding of Pima culture and the broader discourse on Indigenous histories and philosophies. Aw-Aw-Tam Indian Nights is an indispensable collection for readers eager to delve into the rich mythological and cultural landscapes of the Pimas of Arizona. It offers a unique opportunity to engage with the profound depth of Indigenous storytelling and cosmology, inviting scholars, students, and casual readers alike to explore a world of narratives that illuminate the human experience through the lens of Pima wisdom. This anthology not only educates but also inspires, fostering a deeper appreciation for the complexity and beauty of Indigenous oral traditions.

In From Huhugam to Hohokam: Heritage and Archaeology in the American Southwest, J. Brett Hill examines the history of O’odham heritage as it was recorded at the beginning of European conquest. A parallel history of scientific exploration is then traced forward to produce intricate models of the coming and going of ancient peoples. Throughout this history, Native accounts were routinely dismissed as an inferior kind of knowledge. More recently, though, a revolutionary change has taken hold in archaeology as Native insights and premises are integrated into scientific thought. Integration was once suspected of undermining basic principles of knowledge, but J. Brett Hill contends that it provides a deeper and more accurate sense of the connection between living and ancient people. Hill combines three decades of experience in archaeology with a liberal arts perspective to produce something for readers at all levels in the fields of anthropology, Native American studies, history, museum studies, and other heritage disciplines

The academic treatment of the environment and nature, since the 1980s, has been formalized in sub-disciplines like environmental history, environmental philosophy, ecocriticism, and eco-spirituality. Within these disciplines the concept of nature has been variously employed to reorient humanity to a holistic moral standard. In each case there is general consensus that inquiry ought to turn on moral considerations of the interaction of humans and the environment; with implied admonitions to live sustainably. Lending credence to the Earth as a superorganism in its own right, these modern ecological expressions can be traced to Rachel Carson’s revelations in Silent Spring. However, they have a long pre-history which appears in monistic philosophy, the spirit of Deism, in both Romanticism and the Enlightenment, and in political expressions of the idea of Nature’s God, designed to promote a secular vision of the state and to overturn predatory religious rivalries. With this literary momentum, Natural Communions, volume 40 of Religion and Public Life, gathers interdisciplinary essays which reconfigure humanity within an ecotheological anthropology and which treat the idea of the sacred from the perspective of an Earth-centered spirituality, thus redefining humanity’s response to ecological challenges and initiating a new status within a more expansive cosmology complete with a naturalized conception of Divine Reality.

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