This is the first comprehensive overview of the Native people of Puget Sound, who speak a Coast Salishan language called Lushootseed. They originally lived in communal cedar plank houses clustered along rivers and bays. Their complex, continually evolving religious attitudes and rituals were woven into daily life, the cycle of seasons, and long-term activities. Despite changes brought on by modern influences and Christianity, traditional beliefs still infuse Lushootseed life. Drawing on established written sources and his own two decades of fieldwork, Miller depicts the Lushootseed people in an innovative way, building his cultural representation around the grand ritual known as the Shamanic Odyssey. In this ritual cooperating shamans journeyed together to the land of the dead to recover some kind of vitality stolen from the living. Miller sees the Shamanic Odyssey as a central lens on Lushootseed culture, epitomizing and validating in a public setting many of its important concerns and themes. In particular, the rite brought together a number of distinct aspects or "vehicles" of culture, including the cosmos, canoe, house, body, and the network of social relations radiating across the Lushootseed waterscape.

Resource Cultivation on the Northwest Coast of North America - Astrida R. Bluis Onat Dr. Simon: A Snohomish Slave at Fort Nisqually and Puyallup - Jay Miller Evidence for a Prehistoric Whaling Tradition Among the Haida - Steven Acheson and Rebecca J. Wigen Abstracts of Papers Presented at the 55th Annual Northwest Anthropological Conference, Boise, Idaho, I 0-13 April 2002 Studying the Meaning of Place; 1st Prize Student Paper, 55th Annual Northwest Anthropological Conference - Judy Banks Subsistence Pursuit, Living Structures, and the Evolution of Hunter-Gatherer Socioeconomic Systems at Keatleu Creek Site, 2nd Prize Student Paper, 55th Annual Northwest Anthropological Conference - Nathan B. Goodale Chinese Restaurant Ware and its Importance to Asian American Archaeology - Amber Creighton

A gravestone, a mention in local archives, stories still handed down around Oyster Bay: the outline of a woman begins to emerge and with her the world she inhabited, so rich in tradition and shaken by violent change. Katie Kettle Gale was born into a Salish community in Puget Sound in the 1850s, just as settlers were migrating into what would become Washington State. With her people forced out of their traditional hunting and fishing grounds into ill-provisioned island camps and reservations, Katie Gale sought her fortune in Oyster Bay. In that early outpost of multiculturalism--where Native Americans and immigrants from the eastern United States, Europe, and Asia vied for economic, social, political, and legal power--a woman like Gale could make her way. As LLyn De Danaan mines the historical record, we begin to see Gale, a strong-willed Native woman who cofounded a successful oyster business, then won the legal rights from her Euro-American husband, a man with whom she had raised children but who ultimately made her life unbearable. Steeped in sadness--with a lost home and a broken marriage, children dying in their teens, and tuberculosis claiming her at forty-three--Katie Gale's story is also one of remarkable pluck, a tale of hard work and ingenuity, gritty initiative and bad luck that is, ultimately, essentially American.

This book examines ways of conserving, managing, and interacting with plant and animal resources by Native American cultural groups of the Pacific Coast of North America, from Alaska to California. These practices helped them maintain and restore ecological balance for thousands of years. Building upon the authors’ and others’ previous works, the book brings in perspectives from ethnography and marine evolutionary ecology. The core of the book consists of Native American testimony: myths, tales, speeches, and other texts, which are treated from an ecological viewpoint. The focus on animals and in-depth research on stories, especially early recordings of texts, set this book apart. The book is divided into two parts, covering the Northwest Coast, and California. It then follows the division in lifestyle between groups dependent largely on fish and largely on seed crops. It discusses how the survival of these cultures functions in the contemporary world, as First Nations demand recognition and restoration of their ancestral rights and resource management practices.

Ancestral Mounds deconstructs earthen mounds and myths in examining their importance in contemporary Native communities. Two centuries of academic scholarship regarding mounds have examined who, what, where, when, and how, but no serious investigations have addressed the basic question, why? Drawing on ethnographic and archaeological studies, Jay Miller explores the wide-ranging themes and variations of mounds, from those built thousands of years ago to contemporary mounds, focusing on Native southeastern and Oklahoma towns. Native peoples continue to build and refurbish mounds each summer as part of their New Year’s celebrations to honor and give thanks for ripening maize and other crops and to offer public atonement. The mound is the heart of the Native community, which is sustained by song, dance, labor, and prayer. The basic purpose of mounds across North America is the same: to serve as a locus where community effort can be engaged in creating a monument of vitality and a safe haven in the volatile world.

A compelling case for connecting with the wild, for our psychological and physical well-being and to flourish as a species We often enjoy the benefits of connecting with nearby, domesticated nature—a city park, a backyard garden. But this book makes the provocative case for the necessity of connecting with wild nature—untamed, unmanaged, not encompassed, self-organizing, and unencumbered and unmediated by technological artifice. We can love the wild. We can fear it. We are strengthened and nurtured by it. As a species, we came of age in a natural world far wilder than today's, and much of the need for wildness still exists within us, body and mind. The Rediscovery of the Wild considers ways to engage with the wild, protect it, and recover it—for our psychological and physical well-being and to flourish as a species. The contributors offer a range of perspectives on the wild, discussing such topics as the evolutionary underpinnings of our need for the wild; the wild within, including the primal passions of sexuality and aggression; birding as a portal to wildness; children's fascination with wild animals; wildness and psychological healing; the shifting baseline of what we consider wild; and the true work of conservation.

Rock art – etched in blood-red lines into granite cliffs, boulders, and caves – appears as beguiling, graffiti-like abstraction. What are these signs? The petroglyphs and red-ochre pictographs found across Nłeʔkepmx territory in present-day British Columbia and Washington State are far more than ancient motifs. Signs of the Time explores the historical and cultural reasons for making rock art. Chris Arnett draws on extensive research and decades of work with Nłeʔkepmx people to document the variability and similarity of practices. Through a blend of Western records and Indigenous oral histories and tradition, rock art is revealed as communication between the spirit and physical worlds, information for later generations, and powerful protection against challenges to a people, land, and culture. Nłeʔkepmx have used such cultural means to forestall threats to their lifeways from the sixteenth century through the twentieth. As this important work attests, rock art remains a signature of resilience.