Gayanögwad's (Phyllis Eileen Wms. Bardeau, Deer Clan) English-Onöndowa'ga:' (Seneca) dictionary is a cultural and linguistic treasure trove. Eileen, a fluent first language speaker and elder, speaks and records the Onöndowa'ga:' language as she learned it from her grandmother, several generations ago before the building of the Kinzua Dam in the 1960s. This tragic treaty violation accelerated language loss by breaking up almost two century old communities at Ohi:yonö' (Allegany Territory residents, Lit. people of the Ohi:yo׳) of the Onöndowa'ga:'. She devoted her life to the preservation of the Onöndowa'ga:' language. Phyllis created Definitive Seneca: It's In The Word as a permanent tool to study culture through language. Gayanögwad has taught the language in the community, for the Seneca Nation, and at the University level. This publication should be in every library for students of the Onöndowa'ga:' Gawë:nö׳ (Language of the People of the Great Hills).

Containing 250 entries, each volume of the Dictionary of World Biography contains examines the lives of the individuals who shaped their times and left their mark on world history. Much more than a 'Who's Who', each entry provides an in-depth essay on the life and career of the individual concerned. Essays commence with a quick reference section that provides basic facts on the individual's life and achievements, and conclude with a fully annotated bibliography. The extended biography places the life and works of the individual within an historical context, and the summary at the end of each essay provides a synopsis of the individual's place in history. Any student in the field will want to have one of these as a handy reference companion.

The Kinzua Dam has cast a long shadow on Seneca life since World War II. The project, formally dedicated in 1966, broke the Treaty of Canandaigua of 1794, flooded approximately 10,000 acres of Seneca lands in New York and Pennsylvania, and forced the relocation of hundreds of tribal members. Hauptman offers both a policy study, detailing how and why Washington, Harrisburg, and Albany came up with the idea to build the dam, and a community study of the Seneca Nation in the postwar era. Although the dam was presented to the Senecas as a flood control project, Hauptman persuasively argues that the primary reasons were the push for private hydroelectric development in Pennsylvania and state transportation and park development in New York. This important investigation, based on forty years of archival research as well as on numerous interviews with Senecas, shows that these historically resilient Native peoples adapted in the face of this disaster. Unlike previous studies, In the Shadow of Kinzua highlights the federated nature of Seneca Nation government, one held together in spite of great diversity of opinions and intense politics. In the Kinzua crisis and its aftermath, several Senecas stood out for their heroism and devotion to rebuilding their nation for tribal survival. They left legacies in many areas, including two community centers, a modern health delivery system, two libraries, and a museum. Money allocated in a “compensation bill” passed by Congress in 1964 produced a generation of college-educated Senecas, some of whom now work in tribal government, making major contributions to the Nation’s present and future. Facing impossible odds and hidden forces, they motivated a cadre of volunteers to help rebuild devastated lands. Although their strategies did not stop the dam’s construction, they laid the groundwork for a tribal governing structure and for managing other issues that followed from the 1980s to the present, including land claims litigation and casinos.

Paul and Seneca in Dialogue assembles an international group of scholars to compare the philosophical and theological strands in Paul and Seneca’s writings, placing them in dialogue with one another. Arguably, no other first-century, non-Christian writer’s thoughts resemble Paul’s as closely as Seneca’s, and scholars have often found value in comparing Pauline concepts with Seneca’s writings. Nevertheless, apart from the occasional article, broad comparison, or cross-reference, an in-depth critical comparison of these writers has not been attempted for over fifty years – since Sevenster’s monograph of 1961. In the light of the vast amount of research offering new perspectives on both Paul and Seneca since the early 1960s, this new comparison of the two writers is long overdue.