Secure in their isolated valley until the arrival of the white man, the Native Americans of Lake County and their ancestors lived for more than 12,000 years in this temperate Eden of abundance. The anthropologist who labeled them all by one name was mistaken though; the Pomo were actually 72 independent villages, or tribelets, that spoke at least seven distinct and mutually unintelligible languages. Theirs was a culture without war, without tyranny, without greed--until the Gold Rush. Like native plant seeds, they have blown and been carried and have taken root again and again. Though their history far predates the camera, the artifacts, stories, and historical images collected from this region and its inhabitants can portray, in part, their joy and pain and their powerful ability to change and endure.

Chapters are divided into his work as a lyric poet, as a narrative poet, and as a dramatic poet.

A major ethnographic work by a distinguished anthropologist contains detailed information on the social structures, homes, foods, crafts, religious beliefs, and folkways of California's diverse tribes

Describes the culture, government, arts, and religion of the Pomo people of northern California.

A title in the Recovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation. A Grammar of Southern Pomo is the first comprehensive description of the Southern Pomo language, which lost its last fluent speaker in 2014. Southern Pomo is one of seven Pomoan languages once spoken in the vicinity of Clear Lake and the Russian River drainage of California. Prior to European contact, a third of all Pomoan peoples spoke Southern Pomo, and descendants of these speakers are scattered across several present-day reservations. These descendants have recently initiated efforts to revitalize the language. The unique culture of Southern Pomo speakers is embedded in the language in several ways. There are separate words for the many different species of oak trees and their different acorns, which were the people’s staple cuisine. The kinship system is unusually rich both semantically and morphologically, with terms marked for possession, generation, number, and case. Verbs similarly encode the ancient interactions of speakers with their land in more than a dozen directional suffixes indicating specific paths of movement. A Grammar of Southern Pomo sheds new light on a relatively unknown Indigenous California speech community. In many instances Neil Alexander Walker discusses phenomena that are rare or entirely unattested outside the language and challenges long-standing ideas about what human speech communities can create and pass on to children as well as the degree to which culture and place are inextricably woven into language.

A world-renowned Pomo basket weaver and medicine woman, Mabel McKay expressed her genius through her celebrated baskets, her Dreams, her cures, and the stories with which she kept her culture alive. She spent her life teaching others how the spirit speaks through the Dream, how the spirit heals, and how the spirit demands to be heard. Greg Sarris weaves together stories from Mabel McKay's life with an account of how he tried, and she resisted, telling her story straight—the white people's way. Sarris, an Indian of mixed-blood heritage, finds his own story in his search for Mabel McKay's. Beautifully narrated, Weaving the Dream initiates the reader into Pomo culture and demonstrates how a woman who worked most of her life in a cannery could become a great healer and an artist whose baskets were collected by the Smithsonian. Hearing Mabel McKay's life story, we see that distinctions between material and spiritual and between mundane and magical disappear. What remains is a timeless way of healing, of making art, and of being in the world. Sarris’s new preface, written expressly for this edition, meditates on Mabel McKay’s enduring legacy and the continued importance of her teachings.