...Sarah Quick [email protected] Hungry Listening: Resonant Theory for Indigenous Sound Studies . By Dylan Robinson . ( Minneapolis : University of Minnesota Press , 2020 . 288 pp. $28.00 paperback.) Copyright 2023 by American Society for Ethnohistory 2023 Stó:lō scholar...

...Chris Greencorn [email protected] Listening to the Fur Trade: Soundways and Music in the British North American Fur Trade, 1760–1840. By Daniel Robert Laxer . ( Montreal and Kingston : McGill-Queen’s University Press , 2022 . 320 pp., 13 photos, 3 maps, 7 tables. $34.95...

... : 1516 -45. Coronil, Fernando 1994 Listening to the Subaltern: The Poetics of Neocolonial States. Poetics Today 15 : 643 -58. Daget, S. 1989 The Abolition of the Slave Trade.In Africa in the Nineteenth Century until the 1880s . Unesco International Scientific Committee for the Drafting...

... DeMallie in the field of ethnohis- tory. Each of the ten chapters in the volume is written by one of DeMallie’s students, and each demonstrates (in some way) a commitment to putting into practice DeMallie’s appeal to ethnohistorians to “listen” to their sources and to locate indigenous materials...

... ) for the week. 24 These indicate the mandatory behavior for the day and the night when listening to mass (9–12), saying the rosary (12–16), entering the church (17–18), confessing (18–28), taking communion, and so on. They are written in the impersonal form, in the third person singular with an indefinite...

... memories of many performers and listeners today, who are keenly aware of the origins of this musical genre and continue to identify it with heroic elements in their culture. The data also suggest, however, that many Tuareg guitar performances nowadays are refashioned to fit the peace and repatriation...

... of DeMallie’s students, and each demonstrates (in some way) a commitment to putting into practice DeMallie’s appeal to ethnohistorians to “listen” to their sources and to locate indigenous materials for study as well as learn Ameri- can Indian languages in order to “write Indian history in a way...

... would greatly benefit from an attentive ear that dwells on what small-scale producers, workers, and migrants have to say about production, the economy, and rural change. Never heavy-handed, Fitting tells the story through stories, letting her listening ear lead the way. She grounds arguments...

... made available to those who listen, and Rodney Frey, a man “of German and English ancestry,” is a good listener. In Carry Forth the Stories , Frey provides ethnographic scaffolding to hold together the confluence of his personal and professional lives. Like many of us, he went to great lengths in his...

.... She calls for scholars to employ a “con- versive listening-reading approach that combines a slow and close reading with the listening strategies of the oral tradition” in order to gain the richest meanings when analyzing ethnographic scholarship (164). Native American Life Histories is a must...

... introduction when he writes that “interdisci- plinary work . . . needs to be approached with an open mind” and with an awareness that not everyone is going to interpret documentation (in what- ever form that takes) in the same way (5). DeMallie himself has argued that ethnohistorians “need to listen...

... A few years ago, several of us were sitting in the shade of the dining banda of Richard Leakey’s research station at Koobi Fora, on the eastern shore of Lake Turkana. We were listening to the oldest man there, Sir Vivian Fuchs. Sir Vivian, known as ‘‘Bunny had led an expedition to Lake Turkana...

... and non-Indian” (91) to listen and learn. The willingness of Fixico to offer, and others to accept, these stories as an essential part of Native experience is important, as “within the mainstream academy, the Indian voice is often lost” in the telling of Native history. Fixico also makes a strong point...

.... 2008 Introduction . In Small Worlds: Method, Meaning, and Narrative in Microhistory . Pp. 3 – 13 . Santa Fe : School for Advanced Research Press . Cruikshank Julie 1990 Life Lived Like A Story . Lincoln : University of Nebraska Press . 2005 Do Glaciers Listen? Local Knowledge...

... materials from the written record and reviewing the plant inventory as it compares to the inventory in Swanton. As Lewis himself expresses his reception of tradition from elders, so Jordan listens for all possible echoes of Creek medicine people through history. There is in all four of these works...

... and would continue until midnight. The person telling the story would lie down, and everyone would listen, lying flat” (25). Goertz describes competing ideas about ownership of stories, observing that some believe stories belong to families, and others, with the community. Some, such as the Moon stories...

... produced a bench-setting monograph that is at once thoroughly established in the present and respectful of the past. This is not surprising, given that he always struck me as someone more interested in listening and learning than in speaking. Reid’s relationship with the Makah Indian tribe shines through...

... and songs, including the tobacco-burning invocation (Appendix A). This book will be of great interest to historians, linguists, ethnolo- gists, members of the Seneca Nation, and to Iroquoian people in general. It provides expanded treatment of Fenton’s ‘‘lifetime of looking, asking and listening...

... together in the camps and received support from Mexican Mayas. Through captivating, this chronicle on refugees could be strengthened in a few ways. First, in the initial pages of the book Montejo takes the position, visvis his informants, that anthropologists have not listened to Mayas...

... Toward a Native American Critical Theory), by seeking out middle ground, or what Moore refers to as “Ground Theory.” Ground theory is offered as a strategy by which to “keep listening in specific ways to voices of the earth that cross America’s ideological bor- ders” (5). It recognizes...