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From teddy bears and Winnie-the-Pooh to Smokey Bear, Yogi Bear, and Cocaine Bear, American popular culture has been fascinated with real and fictional bears for more than two centuries. Bears are ubiquitous, appearing in advertisements, as logos for sports teams, and as central characters in children’s books, cartoons, movies, and video games. In Bear With Me, Daniel Horowitz presents a vibrant history of the pedestrian and celebrity bears who have captured our imaginations and infiltrated our everyday lives. He shows that bears’ ability to represent and evoke both terror and comfort makes them well-suited for their omnipresence. Today, cultural depictions of bears largely encompass examples of human-bear relationships, reciprocity, and emotional engagement. Reminders that climate change threatens the lives of polar bears engender feelings of empathy, while news of bear attacks drives us to fascinated fear. Whether examining the subculture of gay bears or the deadly consequences of anthropomorphizing animals, Horowitz charts the complexities and depth of American culture’s unique and enduring relationship with bears.

Spirit Lands of the Eagle and Bear explores advances in the prehistory and early history of Numic hunter-gatherers in the Rocky Mountain West through the presentation and analysis of archaeological and historic research on the period from the earliest established presence in the Rockies and its borderlands more than a thousand years ago to the forced removal of Ute, Shoshone, and other tribes to reservations in the mid-nineteenth century.
 
New research into Numic archaeology, ethnohistory, and ethnography is significantly changing the understanding of migratory patterns, cultural interactions, chronology, and shared cultural-religious practices of regionally defined Numic branches and non-Numic populations of the American West. Contributors examine case studies of Ute and Shoshone material culture (ceramics, lithics, features and structures, trade and seasonal migration), chronology (dendrochronology, radiocarbon dating, thermoluminescence), and subsistence systems (hunting camps, game drives, faunal and botanical evidence of food sources). They also delineate different hunter-gatherer “ethnic groups” who co-occupied or interacted within one another’s territories through trade, raiding, or seasonal subsistence migrations, such as the Late Fremont/Ute and the Shoshone or the early Navajo/Ute and the Shoshone.
 
With a strong emphasis on diverse cases and new and original archaeological, ethnohistoric, and ethnographic lines of evidence, Spirit Lands of the Eagle and Bear interweaves anthropological theory and innovative applications of leading-edge scientific methodologies and technologies. The book presents a cross-section of field, laboratory, and ethnohistoric studies—including indigenous consultation—that explore past, recent, and ongoing developments in Numic cultural history and prehistory. It will be of interest to scholars of Southwestern archaeology, as well as private and government cultural resource specialists and museum staff.
 
Contributors:
Richard Adams, John Cater, Christine Chady, David Diggs, Rand Greubel, John Ives, Byron Loosle, Curtis Martin, Sally McBeth, Lindsay Montgomery, Bryon Schroeder, Matthew Stirn
 

All the world over, people tell stories to express their deepest feelings about such things as what makes a "real" man or woman; what true love, courage, or any other virtue is; what the proper relationships are between people. Often groups of people widely separated by space or time will tell the same basic story, but with differences in the details that reveal much about a particular group's worldview.

This book looks at differences in the telling of several common Hispanic folktales. James Taggart contrasts how two men—a Spaniard and an Aztec-speaking Mexican—tell such tales as "The Bear's Son." He explores how their stories present different ways of being a man in their respective cultures.

Taggart's analysis contributes to a revision of Freud's theory of gender, which was heavily grounded in biological determinism. Taggart focuses instead on how fathers reproduce different forms of masculinity in their sons. In particular, he shows how fathers who care for their infant sons teach them a relational masculinity based on a connected view of human relationships. Thus, The Bear and His Sons will be important reading not only in anthropology and folklore, but also in the growing field of men's studies.