Standing with such environmental classics as Loren Eiseley’s TheImmense Journey, his friend and mentor Aldo Leopold’s A Sand County Almanac, and Joseph Wood Krutch’s The Voice of the Desert, Paul Errington’s Of Men and Marshes remains an evocative reminder of the great beauty and intrinsic value of the glacial marshland. Prescient and stirring, steeped in insights from Errington’s biological fieldwork, his experiences as a hunter and trapper, and his days exploring the marshes of his rural South Dakota childhood, this vibrant work of nature writing reveals his deep knowledge of the marshland environments he championed.

 

Examining the marsh from a dynamic range of perspectives, Errington begins by inviting us to consider how immense spans of time, coupled with profound geological events, shaped the unique marshland ecosystems of the Midwest. He then follows this wetland environment across seasons and over the years, creating a compelling portrait of a natural place too little appreciated and too often destroyed. Reminding us of the intricate relationships between the marsh and the animals who call it home, Errington records his experiences with hundreds of wetland creatures. He follows minks and muskrats, snapping turtles and white pelicans, red foxes and blue-winged teals—all the while underscoring our responsibility to preserve this remarkable and fragile environment and challenging us to change the way we think about and value marshlands.

 

In Euroamerican annals of contact with Native Americans, Indians have consistently been portrayed as master orators who demonstrate natural eloquence during treaty negotiations, councils, and religious ceremonies. Esteemed by early European commentators more than indigenous storytelling, oratory was in fact a way of establishing self-worth among Native Americans, and might even be viewed as their supreme literary achievement. William Clements now explores the reasons for the acclaim given to Native oratory. He examines in detail a wide range of source material representing cultures throughout North America, analyzing speeches made by Natives as recorded by whites, such as observations of treaty negotiations, accounts by travelers, missionaries' reports, captivity narratives, and soldiers' memoirs.

Here is a rich documentation of oratory dating from the earliest records: Benjamin Franklin's publication of treaty proceedings with the Six Nations of the Iroquois; the travel narratives of John Lawson, who visited Carolina Indians in the early 1700s; accounts of Jesuit missionary Pierre De Smet, who evangelized to Northern Plains Indians in the nineteenth century; and much more. The book also includes full texts of several orations. These texts are comprehensive documents that report not only the contents of the speeches but the entirety of the delivery: the textures, situations, and contexts that constitute oratorical events. While there are valid concerns about the reliability of early recorded oratory given the prejudices of those recording them, Clements points out that we must learn what we can from that record.

He extends the thread unwoven in his earlier study Native American Verbal Art to show that the long history of textualization of American Indian oral performance offers much that can reward the reader willing to scrutinize the entirety of the texts. By focusing on this one genre of verbal art, he shows us ways in which the sources are—and are not—valuable and what we must do to ascertain their value. Oratory in Native North America is a panoramic work that introduces readers to a vast history of Native speech while recognizing the limitations in premodern reporting. By guiding us through this labyrinth, Clements shows that with understanding we can gain significant insight not only into Native American culture but also into a rich storehouse of language and performance art.

Other Worlds Here: Honoring Native Women’s Writing in Contemporary Anarchist Movements examines the interaction of literature and radical social movement, exploring the limitations of contemporary anarchist politics through attentive engagement with Native women’s literatures. Tracing the rise of New Anarchism in the United States following protests against the World Trade Organization in 1999, interdisciplinary scholar Theresa Warburton argues that contemporary anarchist politics have not adequately accounted for the particularities of radical social movement in a settler colonial society. As a result, activists have replicated the structure of settlement within anarchist spaces.
 
All is not lost, however. Rather than centering a critical indictment of contemporary anarchist politics, Other Worlds Here maintains that a defining characteristic of New Anarchism is its ability to adapt and transform. Through close readings of texts by Native women authors, Warburton argues that anarchists must shift the paradigm that another world is possible to one that recognizes other worlds already here: stories, networks, and histories that lay out methods of building reciprocal relationships with the land and its people. Analyzing memoirs, poetry, and novels by writers including Deborah Miranda, Elissa Washuta, Heid E. Erdrich, Janet Rogers, and Leslie Marmon Silko, Other Worlds Here extends the study of Native women’s literatures beyond ethnographic analysis of Native experience to advance a widely applicable, contemporary political critique.