With a simplicity as disarming as it is frank, Left Handed tells of his birth in the spring of 1868 "when the cottonwood leaves were about the size of [his] thumbnail," of family chores such as guarding the sheep near the hogan, and of his sexual awakening. As he grows older, his account turns to life in the open: nomadic cattle-raising, farming, trading, communal enterprises, tribal dances and ceremonies, lovemaking, and marriage. As Left Handed grows in understanding and stature, the accumulated wisdom of his people is revealed to him. He learns the Navajo lifeway, which is founded on the principles of honesty, foresightedness, and self-discipline. The style of the narrative is almost biblical in its rhythms, but biblical, too, in many respects, is the traditional way of life it recounts.

The author provides methods for the study of American Indian ethnographic texts and disputes some previous assumptions about the sources of the stories in Son of Old Man Hat.

Autobiography of a Navaho Indian from childhood to Maturity.

Originally published: Son of Old Man Hat. New York: Harcourt Brace, c1938.

Publisher description: Native American Autobiography is the first collection to bring together the major autobiographical narratives by Native American people from the earliest documents that exist to the present._ The thirty narratives included here cover a range of tribes and cultural areas, over a span of more than 200 years. From the earliest known written memoir--a 1768 narrative by the Reverend Samson Occom, a Mohegan, reproduced as a chapter here--to recent reminiscences by such prominent writers as N. Scott Momaday and Gerald Vizenor, the book covers a broad range of Native American experience. Editor Arnold Krupat provides a general introduction, a historical introduction to each of the seven sections, extensive headnotes for each selection, and suggestions for further reading, making this an ideal resource for courses in American literature, history, anthropology, and Native American studies. General readers, too, will find a wealth of fascinating material in the life stories of these Native American men and women.

This book focuses on the collaborative work between Native women storytellers and their female ethnographers and/or editors, but the book is also about what it is that is constitutive of scientific rigor, factual accuracy, cultural authenticity, and storytelling signification and meaning. Regardless of discipline, academic ethnographers who conducted their field work research during the twentieth century were trained in the accepted scientific methods and theories of the time that prescribed observation, objectivity, and evaluative distance. In contradistinction to such prescribed methods, regarding the ethnographic work conducted among Native Americans, it turns out that the intersubjectively relational work of women (both ethnographers and the Indigenous storytellers with whom they worked) has produced far more reliably factual, historically accurate, and tribally specific Indigenous autobiographies than the more “scientifically objective” approaches of most of the male ethnographers. This volume provides a close lens to the work of a number of women ethnographers and Native American women storytellers to elucidate the effectiveness of their relational methods. Through a combined rhetorical and literary analysis of these ethnographies, we are able to differentiate the products of the women’s working relationships. By shifting our focus away from the surface level textual reading that largely approaches the texts as factually informative documents, literary analysis provides access into the deeper levels of the storytelling that lies beneath the surface of the edited texts. Non-Native scholars and editors such as Franc Johnson Newcomb, Ruth Underhill, Nancy Lurie, Julie Cruikshank, and Noël Bennett and Native storytellers and writers such as Grandma Klah, María Chona, Mountain Wolf Woman, Mrs. Angela Sidney, Mrs. Kitty Smith, Mrs. Annie Ned, and Tiana Bighorse help us to understand that there are ways by which voices and worlds are more and less disclosed for posterity. The results vary based upon the range of factors surrounding their production, but consistent across each case is the fact that informational accuracy is contingent upon the the degree of mutual respect and collaboration in the women’s working relationships. And it is in their pioneering intersubjective methodologies that the work of these women deserves far greater attention and approbation.

From the year of Arizona’s statehood to its centennial in 2012, narratives of the state and its natural landscape have revealed—and reconfigured—the state’s image. Through official state and federal publications, newspapers, novels, poetry, autobiographies, and magazines, Kim Engel-Pearson examines narratives of Arizona that reflect both a century of Euro-American dominance and a diverse and multilayered cultural landscape. Examining the written record at twenty-five-year intervals, Writing Arizona, 1912–2012 shows us how the state was created through the writings of both its inhabitants and its visitors, from pioneer reminiscences of settling the desert to modern stories of homelessness, and from early-twentieth-century Native American “as-told-to” autobiographies to those written in Natives’ own words in the 1970s and 1980s. Weaving together these written accounts, Engel-Pearson demonstrates how government leaders’ and boosters’ promotion of tourism—often at the expense of minority groups and the environment—was swiftly complicated by concerns about ethics, representation, and conservation. Word by word, story by story, Engel-Pearson depicts an Arizona whose narratives reflect celebrations of diversity and calls for conservation—yet, at the same time, a state whose constitution declares only English words “official.” She reveals Arizona to be constructed, understood, and inhabited through narratives, a state of words as changeable as it is timeless.