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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

Presents a brief introduction to the Maidu Indians, including information on their homes, society, food, clothing, family life, and life today.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Mary Null taught in the California public school system for twenty-five years. Her teaching years made her well aware of the acute need for well researched regional social studies books for elementary school students. This series on the California Native American tribes fills the long-standing need in California education. Ms. Null is the author and publisher of The Missions: She is married and the mother of five grown children. Illustrator Daniel Liddell has been creating artistic replicas of Native American artifacts for several years, and his paintings reflect his own Native American heritage. His paternal grandmother was full-blooded Chickasaw.

Dugan Aguilar (Maidu/Northern Paiute/Achomawi), a man of few words, speaks his heart through his photography. With nature's light and a camera, he creates images of indigenous California people, photographs that embody the depth of their subjects' beauty, strength, and humor. His portraits of people, places, and ceremonies combine the intimacy of family photos with the technical skill of a masterful artist. His photographic works have been exhibited nationally and internationally, and a generation of California Indian people have grown accustomed to seeing his photographs in their homes, museums, and News from Native California. Aguilar's photos defy the romanticized and melodramatic images by which Native people are often depicted. Ranging from portraits of military veterans, basket makers, and dancers to meditative landscapes, Aguilar's work documents—and contributes to—the perseverance and renewal of Native California's living, vibrant cultures.