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World-class collection of Maidu myths A stunning combination of master storytelling and deft translation produced this world-class collection of Maidu myths, with a forward by Pulitzer Prize-winning poet Gary Snyder. Published in conjunction with Rick Heide

Lizzie Enos was a Maidu Indian woman who lived her entire 87 years on the ancestral land in the Sierra foothills of northern California. She followed the traditional ways of basket-making and preparing foods from "ooti", the bitter acorn that supplied the daily sustenance. Lizzie's hands were young when she first learned to separate the acorn kernel from its shell; they were the last to grow old at the grinding rock. When she died in 1968, the customs and crafts evolved through a thousand Maidu summers disappeared from everyday life. The distinctive heritage of the Maidu Indian, as it was known and lived by Lizzie Enos, is preserved in the pages of this book. It is told in the language of mythology and in Lizzie's own words; Richard Simpson's dramatic photography interprets both.

Learn Mountain Maidu in 12 lessons. Each lesson has a set of vocabulary words, explanation of grammatical elements, exercises, and answers. The glossary at the end includes the vocabulary from the lessons. The lessons start with simple sentences in the "today" verb tense, and advance through asking questions, composing commands and exhortations, word derivation, pronouns, past and future verb tenses, complex sentences, and expressing possibility. This is a book for everyday people wanting to revive the language, as well as linguists interested in language structure. The grammar is based on William Shipley's collection of Texts (1963), Roland Dixon's Texts (1912) and the teachings of native speaker Farrell Cunningham. The fish-head version is written in an easy-to-read orthography, which involves the special fish-head character. This version of Mountain Maidu Grammar goes with the Mountain Maidu Dictionary, available at the end of August, 2015. This second edition has been updated with even more grammar.

The Modern Maidu Workbook is for students of Mountain Maidu who want to bring back this almost-lost Native California language for everyday use. The Workbook tells how to recreate or invent missing words, with ten lessons on time-honored Maidu word-inventing techniques. The second half of the book consists of advanced practice dialogs (where we use the new words in sentences), translating popular songs into Maidu, texting in Maidu, using Maidu on social media, and a Modern Maidu dictionary of more than 7,000 new words that we invent or reclaim in the lessons. Appendices include preliminary comparisons of Mountain Maidu with Konkow and Nisenan (all Maiduan languages), a grammar review, and quotes from native speakers. It is assumed that the student has already completed the lessons in Mountain Maidu Grammar and has the Mountain Maidu Dictionary by the same author. These books were written to honor our late teacher, Farrell Cunningham, a Maidu whose dream it was to bring the language back.

Learn Mountain Maidu in 12 lessons. Each lesson has a set of vocabulary words, explanation of grammatical elements, exercises, and answers. The glossary at the end includes the vocabulary from the lessons. The lessons start with simple sentences in the "today" verb tense, and advance through asking questions, composing commands and exhortations, word derivation, pronouns, past and future verb tenses, complex sentences, and expressing possibility. This is a book for everyday people wanting to revive the language, as well as linguists interested in language structure. The grammar is based on William Shipley's collection of Texts (1963), Roland Dixon's Texts (1912) and the teachings of native speaker Farrell Cunningham. The fish-head version is written in an easy-to-read orthography, which involves the special fish-head character. This version of Mountain Maidu Grammar goes with the Mountain Maidu Dictionary, available at the end of August, 2015. This second edition has been updated with even more grammar.

The Modern Maidu Workbook is for students of Mountain Maidu who want to bring back this almost-lost Native California language for everyday use. The Workbook tells how to recreate or invent missing words, with ten lessons on time-honored Maidu word-inventing techniques. The second half of the book consists of advanced practice dialogs (where we use the new words in sentences), translating popular songs into Maidu, texting in Maidu, using Maidu on social media, and a Modern Maidu dictionary of more than 7,000 new words that we invent or reclaim in the lessons. Appendices include preliminary comparisons of Mountain Maidu with Konkow and Nisenan (all Maiduan languages), a grammar review, and quotes from native speakers. It is assumed that the student has already completed the lessons in Mountain Maidu Grammar and has the Mountain Maidu Dictionary by the same author. These books were written to honor our late teacher, Farrell Cunningham, a Maidu whose dream it was to bring the language back.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface.We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This dictionary of the Mountain Maidu (Native California) language includes more than twice as many entries as the only other Maidu dictionary, William Shipley’s 1963 Maidu Texts and Dictionary. Words and place names were gathered from more than 20 sources and compiled into one volume with one orthography. The orthography used is the easy-to-read “fish-head” writing, invented by Maidu Farrell Cunningham. This dictionary consists of a detailed Maidu-English section, providing many examples of the words used in sentences, and each word’s source is listed. This is followed by an extensive English-Maidu section and five appendices. The appendices include “Building Blocks of Maidu Words,” and “Maps,” a section of 5 maps of Plumas and Lassen Counties with Maidu place names. This dictionary is compatible with the fish-head version of Mountain Maidu Grammar, by the same author. The latest book in this series is Modern Maidu, with about 8,000 additional words invented in 10 lessons.

Published through the Recovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation  World-Making Stories is a collection of Maidu creation stories that will help readers appreciate California’s rich cultural tapestry. At the beginning of the twentieth century, renowned storyteller Hanc’ibyjim (Tom Young) performed Maidu and Atsugewi stories for anthropologist Ronald B. Dixon, who published these stories in 1912. The resulting Maidu Texts presented the stories in numbered block texts that, while serving as a source of linguistic decoding, also reflect the state of anthropological linguistics of the era by not conveying a sense of rhetorical or poetic composition. Sixty years later, noted linguist William Shipley engaged the texts as oral literature and composed a free verse literary translation, which he paired with the artwork of Daniel Stolpe and published in a limited-edition four-volume set that circulated primarily to libraries and private collectors. Here M. Eleanor Nevins and the Weje-ebis (Keep Speaking) Jamani Maidu Language Revitalization Project team illuminate these important tales in a new way by restoring Maidu elements omitted by William Shipley and by bending the translation to more closely correspond in poetic form to the Maidu original. The beautifully told stories by Hanc’ibyjim are accompanied by Stolpe’s intricate illustrations and by personal and pedagogical essays from scholars and Maidu leaders working to revitalize the language. The resulting World-Making Stories is a necessity for language revitalization programs and an excellent model of indigenous community-university collaboration.

Published through the Recovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation  World-Making Stories is a collection of Maidu creation stories that will help readers appreciate California’s rich cultural tapestry. At the beginning of the twentieth century, renowned storyteller Hanc’ibyjim (Tom Young) performed Maidu and Atsugewi stories for anthropologist Ronald B. Dixon, who published these stories in 1912. The resulting Maidu Texts presented the stories in numbered block texts that, while serving as a source of linguistic decoding, also reflect the state of anthropological linguistics of the era by not conveying a sense of rhetorical or poetic composition. Sixty years later, noted linguist William Shipley engaged the texts as oral literature and composed a free verse literary translation, which he paired with the artwork of Daniel Stolpe and published in a limited-edition four-volume set that circulated primarily to libraries and private collectors. Here M. Eleanor Nevins and the Weje-ebis (Keep Speaking) Jamani Maidu Language Revitalization Project team illuminate these important tales in a new way by restoring Maidu elements omitted by William Shipley and by bending the translation to more closely correspond in poetic form to the Maidu original. The beautifully told stories by Hanc’ibyjim are accompanied by Stolpe’s intricate illustrations and by personal and pedagogical essays from scholars and Maidu leaders working to revitalize the language. The resulting World-Making Stories is a necessity for language revitalization programs and an excellent model of indigenous community-university collaboration.

Coppa Hembo was a fascinating historical figure Born of a Maidu father and Washoe mother he would rise to become the primary Huuk Chief for nearly 50 years over the Hill Nisenan band of the Southern Maidu with authority over the Maidu and Washoe people living on the Divide between the forks of the Natoman American River As a young man he had been attacked by a grizzly bear which he managed to kill permanently disfigured by the mauling he was given the name Coppa Hembo Grizzly Bear Killer He would lead his people in battles against slave raiders but managed to keep his people out of both the First and Second Indian Wars of El Dorado County continuing to live in peace with the horde of invading miners Coppa Hembo s leadership included arranging for his people to be vaccinated against small pox in 1852 His reputation for wisdom and impartiality found him serving as both a judge and keeper of the peace for both Indians and non Indians A staunch proponent of education he arranged to help the local school system during conflicts arising from the American Civil War He would guide his people into full integration into the American society thus saving them from being rounded up and herded onto reservations His is not a story of tragedy but instead one of triumph for a true American Hero

Over a number of years in the 1960s, anthropologist Don Jewell got to know the Concow elders, accompanying them on foot or by automobile through a landscape that for them was pregnant with meaning. He listened to and taped the stories they told and the tribal wisdom they shared, and has now compiled a book that will have equal appeal for scholars and laymen alike. The elder s stories are now especially valuable as preserved oral history of the Native American view of California s mid-nineteenth century past, which is well documented as far as the Euro-American and pioneer s side goes. Jewell s account of the Maidu is proving popular for classroom use and for sales to the general public and was rated highly by the Los Angeles Unified School District, which evaluates textbooks relative to American Indian content.

Frank Day (1902-1976) was a Konkow Maidu self-taught painter whose life, work, and teachings played a major role in the revitalization of Native American dance and visual art in California in the 1960s and 1970s. Memory and Imagination is the first scholarly, in-depth assessment of Frank Day's art and legacy.The story of Day's life and art reveals complex processes of social change and cultural regeneration in 20th-century Native American culture. Dobkins' essay on Day's life and art discusses the complexities of memory, imagination, tradition, and creativity in Day's paintings and places Day in the context of American Indian art history. Personal recollections and statements by Wintu artist Frank LaPena and contemporary Maidu artists Dal Castro, Harry Fonseca, Judith Lowry, and Frank Tuttle attest to Day's importance as a teacher of tribal lore and culture through song, dance, and painting.

Published through the Recovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation  World-Making Stories is a collection of Maidu creation stories that will help readers appreciate California’s rich cultural tapestry. At the beginning of the twentieth century, renowned storyteller Hanc’ibyjim (Tom Young) performed Maidu and Atsugewi stories for anthropologist Ronald B. Dixon, who published these stories in 1912. The resulting Maidu Texts presented the stories in numbered block texts that, while serving as a source of linguistic decoding, also reflect the state of anthropological linguistics of the era by not conveying a sense of rhetorical or poetic composition. Sixty years later, noted linguist William Shipley engaged the texts as oral literature and composed a free verse literary translation, which he paired with the artwork of Daniel Stolpe and published in a limited-edition four-volume set that circulated primarily to libraries and private collectors. Here M. Eleanor Nevins and the Weje-ebis (Keep Speaking) Jamani Maidu Language Revitalization Project team illuminate these important tales in a new way by restoring Maidu elements omitted by William Shipley and by bending the translation to more closely correspond in poetic form to the Maidu original. The beautifully told stories by Hanc’ibyjim are accompanied by Stolpe’s intricate illustrations and by personal and pedagogical essays from scholars and Maidu leaders working to revitalize the language. The resulting World-Making Stories is a necessity for language revitalization programs and an excellent model of indigenous community-university collaboration.

Coppa Hembo was a fascinating historical figure Born of a Maidu father and Washoe mother he would rise to become the primary Huuk Chief for nearly 50 years over the Hill Nisenan band of the Southern Maidu with authority over the Maidu and Washoe people living on the Divide between the forks of the Natoman American River As a young man he had been attacked by a grizzly bear which he managed to kill permanently disfigured by the mauling he was given the name Coppa Hembo Grizzly Bear Killer He would lead his people in battles against slave raiders but managed to keep his people out of both the First and Second Indian Wars of El Dorado County continuing to live in peace with the horde of invading miners Coppa Hembo s leadership included arranging for his people to be vaccinated against small pox in 1852 His reputation for wisdom and impartiality found him serving as both a judge and keeper of the peace for both Indians and non Indians A staunch proponent of education he arranged to help the local school system during conflicts arising from the American Civil War He would guide his people into full integration into the American society thus saving them from being rounded up and herded onto reservations His is not a story of tragedy but instead one of triumph for a true American Hero

For most of the past century, Humbug Valley, a forest-hemmed meadow sacred to the Mountain Maidu tribe, was in the grip of a utility company. Washington's White Salmon River was saddled with a fish-obstructing, inefficient dam, and the Timbisha Shoshone Homeland was unacknowledged within the boundaries of Death Valley National Park. Until people decided to reclaim them.In Reclaimers, Ana Maria Spagna drives an aging Buick up and down the long strip of West Coast mountain ranges―the Panamints, the Sierras, the Cascades―and alongside rivers to meet the people, many of them wise women, who persevered for decades with little hope of success to make changes happen. In uncovering their heroic stories, Spagna seeks a way for herself, and for all of us, to take back and to make right in a time of unsettling ecological change.

Edited by the eminent anthropologist and linguist Franz Boas (1858-1942), this work was first published in two huge volumes between 1911 and 1922. Comprising detailed studies of several Native American languages, Volume 1 has been split into two parts for this reissue. Part 2 contains chapters on the Chinook, Maidu, Algonquian, Siouan and Inuit languages. Each chapter contains a discussion of the speakers of the language, its geographical distribution, the phonetic system, and an analysis of the grammar and vocabulary. The work built upon the foundations laid by J. W. Powell (1834-1902) in his Introduction to the Study of Indian Languages (1877). Boas, a pioneer in the field of cultural anthropology, intended the present work to promote his culturally relativist approach to ethnographic study. Overall, the project ranks as a landmark in entrenching scientific principles for the study of North America's indigenous peoples and languages.

The expansive national forests, craggy canyons, sparkling waterways, and downy meadows of Plumas County lie along the union of the Sierra Nevada and Cascade Mountain ranges in northeastern California. Native home to the Maidu tribes and settled by Euro-American gold seekers, Plumas County evolved as an industrial fulcrum of the Feather River watershed and is a treasured reminder of the strength of the pioneering spirit.

Long before white settlers arrived around 1849, the Maidu of Nisenan Indians, as they were sometimes called, were living in the vicinity of today's Roseville. Known for its gently rolling hills and beautiful old oak trees, the area had many new arrivals during the Gold Rush. Many came to try their luck, but some came looking for land, not gold, and so stayed here. By 1864, the first several miles of the Central Pacific Railroad reached Roseville (then known as Grider's), cementing its long-standing rail heritage. In 1909, the citizens voted to incorporate, and the sleepy little town became Placer County's largest city, with today's population surpassing 105,000. It is uncertain, but many agree Roseville is so called because of an abundance of wild roses in the region.

For most of the past century, Humbug Valley, a forest-hemmed meadow sacred to the Mountain Maidu tribe, was in the grip of a utility company. Washington's White Salmon River was saddled with a fish-obstructing, inefficient dam, and the Timbisha Shoshone Homeland was unacknowledged within the boundaries of Death Valley National Park. Until people decided to reclaim them.In Reclaimers, Ana Maria Spagna drives an aging Buick up and down the long strip of West Coast mountain ranges―the Panamints, the Sierras, the Cascades―and alongside rivers to meet the people, many of them wise women, who persevered for decades with little hope of success to make changes happen. In uncovering their heroic stories, Spagna seeks a way for herself, and for all of us, to take back and to make right in a time of unsettling ecological change.