William Churchill

Ralph Vary Chamberlin

Frank Gouldsmith Speck

George Hubbard Pepper

Herbert Joseph Spinden

Alfred Vincent Kidder

Gilbert Livingstone Wilson

Pottery of the Pajarito Plateau and of Some Adjacent Regions in New Mexico

Ernest William Hawkes

Marius Barbeau

John Johnston O'Neill

Joseph Keele

Report on author's observations of "inviting-in" feast held by Eskimos at St. Michael, Alaska in January, 1912. Feast is appeal to spirits represented by masks worn by participants for future success in hunting. Describes the dance house, songs, dances, masks etc. used in connection with this festival. (AB 6776).

Classification of Iroquoian Radicals with Subjective Pronominal Prefixes

Traditionally, the Cherokees dance to ensure individual health and social welfare. According to legend, the dance songs bequeathed to them by the Stone Coat monster will assuage all the ills of life that the monster brought. Winter dance (including the Booger Dance, which expresses the Cherokees’ anxiety at the white invasion) are to be given only during times of frost, lest they affect the growth of vegetation by attracting cold and death. The summer dance (the Green Corn Ceremony and the Ballplayer’s Dance) are associated with crops and vegetation. Other dances are purely for social intercourse and entertainment or are prompted by specific events in the community. When it was first published in 1951, this description of the dances of a conservative Eastern Cherokee band was hailed as a scholarly contribution that could not be duplicated, Frank G. Speak and Leonard Broom had achieved the close and sustained interaction that very best ethnological fieldwork requires. Their principal informant, will West Long, upheld the unbroken ceremonial tradition of the Big Cove band, near Cherokee, North Carolina.

Cherokee Dance and Drama

In Native Text Dictated by Witapanóxwe

A Study of the Delaware Indian Big House Ceremony

The Yuchis, one of the more resilient peoples of the southeastern United States, were forcibly relocated to Indian Territory along with their neighbors in the 1830s. In the early 1900s, as this study shows, much of their traditional way of life remained. Yuchi life at the dawn of the modern era is portrayed in fascinating detail here, as observed and recorded by noted anthropologist Frank G. Speck in 1904?8. Speck?s fieldwork, combined with information gleaned from the experiences of a number of Yuchi men, describes numerous facets of Yuchi culture, including language, subsistence practices, decorative arts, domestic architecture, clothing, religious beliefs and rituals, healing practices, mythology, music, social and political organizations, warfare, games, and life-transition rituals and customs, such as birthing, naming, marriage, and burial. Affording a precious glimpse of a Native community in transition a century ago, Ethnology of the Yuchi Indians stands as an essential introduction to the history and culture of a vibrant southeastern Native people.

Ethnology of the Yuchi Indians

Frank Gouldsmith Speck

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