Grenville Goodwin was one of the leading field anthropologists during a crucial period in American Indian research—the 1930s. His letters from the field provide original source material on Western Apache beliefs and customs. They also reveal the attitudes and methods which made him so effective in his work. A dedicated and thorough ethnographer, Goodwin became familiar with every aspect of Western Apache culture.

During this same period, Morris Opler was studying the Chiricahua and Mescalero Apache in New Mexico. In order to exchange information about their studies, Goodwin and Opler began corresponding. Both men were convinced that a long-overdue, systematic comparison of Apachean cultures would yield significant results.

When the anthropologist Grenville Goodwin died in 1940 at the age of 32, he had published several papers and one book, Myths and Tales of the White Mountain Apache, and had already achieved a stature that has only continued to grow. His posthumous landmark monograph, The Social Organization of the Western Apache, was hailed by anthropologist Edward Spicer as "one of the most detailed and best-documented studies of Indian social organization". Yet, although he was highly regarded by colleagues within the profession, Goodwin himself was largely self-taught, with neither formal training nor academic degrees. This volume is the latest in series of books derived from his unpublished papers. It helps broaden our understanding of Goodwin's life and work. It includes selections from his field notes, diaries, and letters, along with those of his wife Jan and other family members. Assembled by Goodwin's son Neil, who never knew his father, these writings are gathered in thematic chapters that extend Neil Goodwin's earlier work, The Apache Diaries, and shed light on Grenville Goodwin's deepening understanding of the Apache people and their culture, and of the wrenching problems which reservation life forced on them. In two of the chapters Neil tells how he retraced his father's search for the Sierra Madre Apache, re-discovering abandoned Apache campsites and conveying even more personally than his father's diaries what was for both father and son the adventure of a lifetime. Other chapters trace Goodwin's interest in children of the Sierra Madre Apaches who were captured in Mexican raids on these camps during the early decades of the twentieth century. The full stories of the lives of three of these children are for the first time pieced together from newly gathered research. Grenville was quiet, self-effacing and rarely revealed his inner life, but one chapter affords a closer look: a portrait of his marriage to Neil's mother, Jan. Her diary entries, juxtaposed with her vivid poetry and her paintings and drawings, illuminate her relationship with Grenville and throw his elusive personality into deeper relief than his own writings do. Here too are letters from Goodwin's Apache friends that paint a powerful and poignant portrait of their daily lives and of their relationship with him. Goodwin's daily diary excerpts relate his own experiences on the San Carlos Apache reservation from 1928 to 1936: what was happening at the store, how the cattle were doing, who was in jail, and thousands of other details that give readers a sharp sense of what the reservation was like in the 1930s. As these writings also show, Goodwin was powerfully drawn to Apache spirituality and became steeped in their sacred knowledge. His simple description of a day in the life of an Apache family captures the expression of this spirituality in the rhythms of everyday life, whether greeting the rising sun, curing an injury, plowing the earth, or simply being good to one's family. More than half a century after his death, Grenville Goodwin continues to be regarded as one of the most enigmatic and romantic figures in American anthropology. Like a Brother gives us a fuller understanding of the man and his work as it broadens our knowledge of Apache history and culture.

Seven essays, collected here for the first time, define some of the central concerns of linguistic anthropology through the close study of Western Apache, a language of astonishing complexity. All of the essays have been revised for this anthology. Basso, a major authority in the field of linguistic anthropology, has drawn on fieldwork at the village of Cibecue, whose residents speak a dialect of Western Apache that is spoken nowhere else. He shows how intricacies of language—place names, metaphor, uses of silence—help a people define their very existence, so that, in the words of one Apache woman, "If we lose our language, we will lose our breath; then we will die and blow away like leaves." His essays amply demonstrate that, while Apache language and culture are changing in response to modernization, they remain intricate, vital and unique. These essays illustrate not only the complexity of a particular cultural world as it has emerged to one observer over a protracted period of intensive fieldwork, but also the natural movement from the study of grammatical categories to that of language use and on to the study of the conceptual system underlying it. Each essay addresses a significant theoretical problem; taken together they constitute a microcosm of the anthropological understanding of language.

CONTENTS
The Western Apache Classificatory Verb System: A Semantic Analysis
Semantic Aspects of Linguistic Acculturation
A Western Apache Writing System: The Symbols of Silas John
"Wise Words" of the Western Apache: Metaphor and Semantic Theory
"To Give Up on Words": Silence in Western Apache Culture
"Stalking With Stories": Names, Places, and Moral Narratives among the Western Apache
"Speaking with Names": Language and Landscapes among the Western Apache

This is a remarkable series of personal narrations from Western Apaches before and just after the various agencies and sub-agencies were established. It also includes extensive commentary on weapons and traditions, with Apache words and phrases translated and complete annotation.