Naming the World examines language shift among the Northern Arapaho of the Wind River Reservation, Wyoming, and the community’s diverse responses as it seeks social continuity. Andrew Cowell argues that, rather than a single “Arapaho culture,” we find five distinctive communities of practice on the reservation, each with differing perspectives on social and more-than-human power and the human relationships that enact power.

As the Arapaho people resist Euro-American assimilation or domination, the Arapaho language and the idea that the language is sacred are key rallying points—but also key points of contestation. Cowell finds that while many at Wind River see the language as crucial for maintaining access to more-than-human power, others primarily view the language in terms of peer-oriented identities as Arapaho, Indian, or non-White. These different views lead to quite different language usage and attitudes in relation to place naming, personal naming, cultural metaphors, new word formation, and the understudied practice of folk etymology.

Cowell presents data from conversations and other natural discourse to show the diversity of everyday speech and attitudes, and he links these data to broader debates at Wind River and globally about the future organization of indigenous societies and the nature of Arapaho and indigenous identity.
 

This wide-ranging collection of essays is intended to provoke both thought and action. The pieces collected here explore a variety of issues facing the American West—disappearing Native American languages, deteriorating air quality, suburban sprawl, species loss, grassland degradation, and many others—and suggest steps toward “healing.” More than “dealing with” or “solving,” according to the editors, healing addresses not just symptoms but their underlying causes, offering not just a temporary cure but a permanent one.

The signs of illness and trauma can seem omnipresent in today’s West: land and soil disrupted from mining, overgrazing, logging, and farming; wildlife habitat reduced and fragmented; native societies disturbed and threatened; open space diminished by cities and suburbs; wilderness destroyed by roads and recreation-seekers. But as these essays suggest, the “treatment program” for healing the West has many healthful side effects. Engaging in the kinds of projects suggested by contributors is therapeutic not only for the environment but for participants as well. Restoration, repair, and recovery can counter symptoms of despair with concentrated doses of promise and possibility.

The more “lesions” the West has, this book suggests, the more opportunities there are for westerners to revive and ultimately cure the ailing patient they have helped to create. The very idea of restoring the West to health, contributors and editors contend, unleashes our imaginations, sharpens our minds, and gives meaning to the ways we choose to live our lives. At the same time, acknowledging the profound difficulties of the work that lies ahead immunizes us against our own arrogance as we set about the task of healing the West.