The book offers a comprehensive look at Native American drinking using the Indians of Sioux City, Iowa and the Winnebago (Ho-Chunk) tribe of Nebraska as examples. It starts with an overview of the manner in which anthropologists and historians have described and interpreted heavy drinking in situations of culture contact and then moves to examine a number of issues relevant to contemporary Indians: How does alcohol figure in their life styles? How do people see themselves in terms of drinking and explain their life choices? How and why do individuals behave as they do when drunk? Is problem drinking best seen as a disease or a bad habit? Do Indian people carry genetic traits that put them at greater risk for alcoholism than other people? What approaches work best to prevent and treat problem drinking? As part of this examination, the spread of the Peyote religion among the Winnebago in the early 1900s is examined and lessons are drawn that can be applied to the present day. The data for this study were collected during a year-long ethnographic field study among the Indians of Sioux City and from later archival historical research. Data from recent genetic studies are integrated into the text. The theoretical approach underlying both the ethnographic and historical research is one that places the emphasis on achieving an "insider's view" of the behavioral patterns and culture. The question to answer is not "How does alcohol use look to middle-class, mainstream Americans?" but "How do the Indians themselves see and evaluate drinking?" A related theoretical assumption driving the inquiry is that a researcher should expect to find diversity within the population, that is, it is no longer assumed that a society is a homogenous collection of individuals all sharing one or two personality types. Instead, a society should be seen as an organization of diversity with problem drinkers constituting a variety of biopsychological types shaped by multiple sociocultural factors. For too long, researchers working with Native Americans have operated with unintended ethnocentrism coloring their results. This book joins those studies that aim for an insider's view of Native American drinking patterns and life styles and that reflect the true diversity to be found within their communities.

Whereprevious studies have focused primarily upon drinking styles among Indian populations, Beatrice Medicine develops an indigenous model for the analysis and control of alcohol abuse. This new ethnography of the Lakota (Standing Rock in North and South Dakota) examines patterns of alcohol consumption and strategies by individuals to attain a new life-style and achieve sobriety. Medicine describes the ineffectiveness of treatments when researchers, policy makers, and health professionals do not use a tribal-specific approach to addiction. She offers an indigenous perspective and understanding that should lead to improved approaches to treatment in mental health and alcohol abuse. Her book is essential for medical anthropologists, Native American studies researchers, and health professionals concerned with Native American health issues and alcohol abuse.

Until its use declined in the nineteenth century, Indians of the southeastern United States were devoted to a caffeinated beverage commonly known as black drink. Brewed from the parched leaves of the yaupon holly (Ilex vomitoria), black drink was used socially and ceremonially. In certain ritual purification rites, Indians would regurgitate after drinking the tea. This study details botanical, clinical, spiritual, historical, and material aspects of black drink, including its importance not only to Native Americans, but also to many of their European-American contemporaries.

The reported population of American Indians and Alaska Natives has grown rapidly over the past 20 years. These changes raise questions for the Indian Health Service and other agencies responsible for serving the American Indian population. How big is the population? What are its health care and insurance needs? This volume presents an up-to-date summary of what is known about the demography of American Indian and Alaska Native populationâ€"their age and geographic distributions, household structure, employment, and disability and disease patterns. This information is critical for health care planners who must determine the eligible population for Indian health services and the costs of providing them. The volume will also be of interest to researchers and policymakers concerned about the future characteristics and needs of the American Indian population.

Mancall explores the liquor trade's devastating impact on the Indian communities of colonial America.

In recent years, efforts to recognize and accommodate cultural diversity have gained some traction in the politics of US health care. But to date, anthropological perspectives have figured unevenly in efforts to define and address mental health problems. Particularly challenging are examinations of Native peoples’ experiences with alcohol. Erica Prussing provides the first in-depth assessment of the politics of Native sobriety by focusing on the Northern Cheyenne community in southeastern Montana, where for many decades the federally funded health care system has relied on the Twelve Step program of Alcoholics Anonymous. White Man’s Water provides a thoughtful and careful analysis of Cheyenne views of sobriety and the politics that surround the selective appeal of Twelve Step approaches despite wide-ranging local critiques. Narratives from participants in these programs debunk long-standing stereotypes about ”Indian drinking” and offer insight into the diversity of experiences with alcohol that actually occur among Native North Americans. This critical ethnography employs vivid accounts of the Northern Cheyenne people to depict how problems with alcohol are culturally constructed, showing how differences in age, gender, and other social features can affect involvement with both drinking and sobriety. These testimonies reveal the key role that gender plays in how Twelve Step program participants engage in a selective and creative process of appropriation at Northern Cheyenne, adapting the program to accommodate local cultural priorities and spiritual resources. The testimonies also illuminate community reactions to these adaptations, inspiring deeper inquiry into how federally funded health services are provided on the reservation. This book will appeal to readers with an interest in Native studies, ethnography, women’s studies, and medical anthropology. With its critical consideration of how cultural context shapes drinking and sobriety, White Man’s Water offers a multivocal perspective on alcohol’s impact on health and the cultural complexities of sobriety.

A revision and expansion of the author's thesis (M.A.), University of Nevada, Reno, 1972. Bibliography: p. 139-153. Includes index.