Lessons from Fort Apache is an ethnography of Indigenous language dynamics on the Fort Apache reservation in Arizona with North American and global implications concerning language endangerment. Moving beyond a narrow focus on linguistic documentation, M. Eleanor Nevins examines how the linguistics and cultural identities of Indigenous populations are attributed with meaning against other sociocultural concerns and interests. While affirming the value of language documentation and maintenance, Nevins also provides a much-needed appraisal of the potential conflicts in authority claims and language practices between community members and the educators and scholars who research their linguistic heritage. Nevins argues that the debates surrounding the revitalization of Indigenous languages need broadening to include larger questions of social mediation, shifting cultural identities, and the politics intrinsic to the relationship between Indigenous community members and university-accredited experts such as language researchers and educators. This engaging ethnography examines these questions and investigates the language dynamics of the Fort Apache Reservation, including the unintended challenges that standardized textual models sometimes pose to local interests. Nevins reveals the community’s historical and contemporary concerns for language documentation, maintenance, and revitalization. Lessons from Fort Apache demonstrates the need for language maintenance programs and for flexibility in finding politically sustainable forms of collaboration and exchange between researchers, teachers, and those community members who base their claims to an Indigenous language in alternate terms.

Lessons from Fort Apache is an ethnography of Indigenous language dynamics on the Fort Apache reservation in Arizona that reveals important implications for both North American and global concerns about language endangerment.

Lessons from Fort Apache is an ethnography of Indigenous language dynamics on the Fort Apache reservation in Arizona that reveals important implications for both North American and global concerns about language endangerment.

More than thirty years ago, Tom Walker published Fort Apache: New Yorks Most Violent Precinct, introducing the world to the 4-1, a South Bronx precinct that was home to more murders than the entire city of San Francisco. To this day, his story about life as police lieutenant in the 4-1 precinct remains the definitive account of the vicious cycle of violence that griped urban America in the late twentieth century. The battle between criminals and law enforcement did not end in 1971, but massive controversy over the books publication precluded the release of a sequeluntil now. With Return to Fort Apache: Memoir of an NYPD Captain, Walker finally tells the rest of his fascinating life story. Return to Fort Apache was written to counter the prevailing politically correct opinion that the officers in Fort Apache used their weapons first and their wits last. In addition, Walker hopes to memorialize the courageous officers he served with in the 4-1, to remember forever their sacrifices, their courage, and their daily brushes with death and violence.

On April 24, 2013, Luci Tapahonso became the first poet laureate of the Navajo Nation, possibly the first Native American community to create such a post. The establishment of this position testifies to the importance of Navajo poets and poetry to the Navajo Nation. It also indicates the Navajo equivalence to the poetic traditions connected with the U.S. poet laureate and the poet laureate of the United Kingdom, author Anthony K. Webster asserts, as well as its separateness from those traditions. Intimate Grammars takes an ethnographic and ethnopoetic approach to language and culture in contemporary time, in which poetry and poets are increasingly important and visible in the Navajo Nation. Webster uses interviews and linguistic analysis to understand the kinds of social work that Navajo poets engage in through their poetry. Based on more than a decade of ethnographic and linguistic research, Webster’s book explores a variety of topics: the emotional value assigned to various languages spoken on the Navajo Nation through poetry (Navajo English, Navlish, Navajo, and English), why Navajo poets write about the “ugliness” of the Navajo Nation, and the way contemporary Navajo poetry connects young Navajos to the Navajo language. Webster also discusses how contemporary Navajo poetry challenges the creeping standardization of written Navajo and how boarding school experiences influence how Navajo poets write poetry and how Navajo readers appreciate contemporary Navajo poetry. Through the work of poets such as Luci Tapahonso, Laura Tohe, Rex Lee Jim, Gloria Emerson, Blackhorse Mitchell, Esther Belin, Sherwin Bitsui, and many others, Webster provides new ways of thinking about contemporary Navajo poets and poetry. Intimate Grammars offers an exciting new ethnography of speaking, ethnopoetics, and discourse-centered examinations of language and culture.

"Through the stories of the elders, he also learned how this way of life had changed since their capture, as many of the traditional ways of the Chiricahuas were altered or lost in the ensuing decades after Geronimo's people surrendered to the U.S. Army in 1886. Decades of incarceration followed - first in Florida, then in Alabama, and finally in Oklahoma. More than half died in hot, humid prison camps because the Chiricahuas had no inborn resistance to the virulent diseases brought to North America by Europeans. Then in 1913, with fewer than three hundred left, the Chiricahuas were released and received land allotments near their last prison site, Fort Sill, or on the Mescalero Apache Reservation where Ove arrived thirty-five years later."--BOOK JACKET.

Naming the World examines language shift among the Northern Arapaho of the Wind River Reservation, Wyoming, and the community’s diverse responses as it seeks social continuity. Andrew Cowell argues that, rather than a single “Arapaho culture,” we find five distinctive communities of practice on the reservation, each with differing perspectives on social and more-than-human power and the human relationships that enact power. As the Arapaho people resist Euro-American assimilation or domination, the Arapaho language and the idea that the language is sacred are key rallying points—but also key points of contestation. Cowell finds that while many at Wind River see the language as crucial for maintaining access to more-than-human power, others primarily view the language in terms of peer-oriented identities as Arapaho, Indian, or non-White. These different views lead to quite different language usage and attitudes in relation to place naming, personal naming, cultural metaphors, new word formation, and the understudied practice of folk etymology. Cowell presents data from conversations and other natural discourse to show the diversity of everyday speech and attitudes, and he links these data to broader debates at Wind River and globally about the future organization of indigenous societies and the nature of Arapaho and indigenous identity.