Stories from Saddle Mountain follows personal memories and family stories that connected the Tongkeamhas, a Kiowa family, to the Saddle Mountain community for more than a century.

An Introduction to Herbert W. Krieger’s Work on the Columbia River - Darby C. Stapp Archeological Excavations in the Columbia River Valley - Herbert W. Krieger Prehistoric Inhabitants of the Columbia River Valley - Herbert W. Krieger A Prehistoric Pit House Village Site on the Columbia River at Wahluke, Grant County, Washington - Herbert W. Krieger Salvaging Early Cultural Remains in the Valley of the Lower Columbia River - Herbert W. Krieger Comparison of Two Village Tourism Development Models in Fenghuang County, China. First Prize Graduate Student Paper 60th Annual Meeting of the NWAC - Xianghong, Feng An Analysis of Mandibular Molar Occlusal Size Progression Patterns in Three Species of Australopithecines. First Prize Undergraduate Student Paper 60th Annual Meeting of the NWAC - Jamie M. Litzkow

Framed by theories of syncretism and revitalization, Religious Revitalization among the Kiowas examines changes in Kiowa belief and ritual in the final decades of the nineteenth century. During the height of the horse-and-bison culture, Kiowa beliefs were founded in the notion of daudau, a force permeating the universe that was accessible through vision quests. Following the end of the Southern Plains wars in 1875, the Kiowas were confined within the boundaries of the Kiowa-Comanche-Apache (Plains Apache) Reservation. As wards of the government, they witnessed the extinction of the bison herds, which led to the collapse of the Sun Dance by 1890. Though prophet movements in the 1880s had failed to restore the bison, other religions emerged to fill the void left by the loss of the Sun Dance. Kiowas now sought daudau through the Ghost Dance, Christianity, and the Peyote religion. Religious Revitalization among the Kiowas examines the historical and sociocultural conditions that spawned the new religions that arrived in Kiowa country at the end of the nineteenth century, as well as Native and non-Native reactions to them. A thorough examination of these sources reveals how resilient and adaptable the Kiowas were in the face of cultural genocide between 1883 and 1933. Although the prophet movements and the Ghost Dance were short-lived, Christianity and the Native American Church have persevered into the twenty-first century. Benjamin R. Kracht shows how Kiowa traditions and spirituality were amalgamated into the new religions, creating a distinctive Kiowa identity.

Examining the place names, geographical knowledge, and cultural associations of the Kiowa from the earliest recorded sources to the present, Kiowa Ethnogeography is the most in-depth study of its kind in the realm of Plains Indian tribal analysis. Linking geography to political and social changes, William Meadows applies a chronological approach that demonstrates a cultural evolution within the Kiowa community. Preserved in both linguistic and cartographic forms, the concepts of place, homeland, intertribal sharing of land, religious practice, and other aspects of Kiowa life are clarified in detail. Native religious relationships to land (termed "geosacred" by the author) are carefully documented as well. Meadows also provides analysis of the only known extant Kiowa map of Black Goose, its unique pictographic place labels, and its relationship to reservation-era land policies. Additional coverage of rivers, lakes, and military forts makes this a remarkably comprehensive and illuminating guide.

Reproduction of the original: The Belief in Inmortality and the Worship of the Dead by J.G Frazer