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b o o k R e v ie w s 469 In the middle third of the study, Anderson examines America’s tum-of-the-century preservationist mentality, linking railroad tourism and Indian “artifactualization,” to borrow a term from Louis Owens. From the emptiness of the desert in Frank Norris’s McTeague, Anderson traces its peopling in Mary Austin’s Land of Little Rain, with an important aside on the nineteenth-century Paiute autobiography of Sarah Winnemucca Hopkins, and then moves to the silenced tribal voice of Willa Cather’s The Professor’s House. Throughout this study, Anderson draws upon American popular culture to emphasize his most important points. He concludes with a valorization of mixedblood crosses of pop culture, high culture, and Southwest Native culture, specifically in George Herriman’s modern era comic strip “Krazy Kat” and A. A. Carr’s contemporary Navajo vampire novel Eye Killers. While highly suggestive, Anderson’s study is hardly a definitive work of scholarship. One is reminded of the Native critical explication “Our songs are short because we know so much.” Most problematic here is the isolation of the Southwest from the broader contexts of Native and American literary history. While Native/American rela­ tions in the region are unique for reasons not clearly delineated by Anderson, they are also in important ways paradigmatic. Indeed, the two elements at the heart of Anderson’s argument, which Gerald Vizenor calls “survivance” and “Native transmotion,” are widely iden­ tified as the hallmarks of contemporary Native literature, cutting, like Trickster, across all tribal boundaries. It is especially disappointing that Anderson’s methodology puts important contemporary Native critical/ theoretical voices under erasure. The Night H as a N aked Soul: W itchcraft and Sorcery among the W estern Cherokee. By A lan Kilpatrick. Syracuse, N.Y.: Syracuse University Press, 1997. 160 pages, $28.95/$19.95. Reviewed by Geary Hobson University of Oklahoma, Norman Probably the most fortuitous feature of Alan Kilpatrick’s scholar­ ship is the enviable degree of accessibility he has to some of the very finest sources of Cherokee materials. Kilpatrick includes, among the numerous unpublished sources in his bibliography, several manuscripts from the literary memorabilia of his parents, the late renowned Cherokee scholars Jack F. (1915-1967) and Anna G. Kilpatrick (1917-1979), authors of more than a dozen works in traditional and contemporary Cherokee culture. In works such as Friends of Thunder: Folktales of the Oklahoma Cherokee (1964), Walk in Your Soul: Love Incantations of the Oklahoma Cherokee (1965), Run toward the Nightland: 47 0 WAL 3 4 .4 WINTER 2 0 0 0 Magic of the Oklahoma Cherokee (1967), and Notebook of a Cherokee Shaman (1970), the senior Kilpatricks established not only a highly respected body of Cherokee cultural literature, and all from a Cherokee viewpoint, but they also contributed immeasurably to the ever growing field of Native American literature. Their son, Alan, now a professor in the American Indian Studies Department at San Diego State University, extends his parents’ work and in the process adds much new knowledge to published Cherokee scholarship. Jack and Anna Kilpatrick began collecting in the early 1960s a vast amount of Cherokee medicomagical materials, often in the form of pocket-sized ledger notebooks written in the Native script of the Sequoyah syllabary by medicine people, or dida:hnwwi:sgi (“curer of them, he/she”), and while much of this accumulated knowledge was translated into English and published in the aforementioned books, there is still a great amount of it yet in manuscript. This entire col­ lection of writings became the property of the Bienecke Collection at Yale University. It is from these materials, particularly from the untranslated and unpublished portion, that Alan Kilpatrick has exam­ ined, analyzed, translated into English, and annotated the materials for the present volume. Like Greg Sarris in his justifiably renowned work Keeping Slug Woman Alive, Kilpatrick frequently inserts a highly personal note in his analysis of Cherokee medicomagical formulas and of the world­ view which informs them. Just as Sarris stresses his personal involve­ ment and relationships with the principal informants of his Pomo tribal milieu as he analyzes various means of looking at Native texts through Native eyes, so...

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