American Indian nonfiction : an anthology of writings, 1760s-1930s

American Indian literature has deep roots. This collection of political writings covers nearly two centuries and represents a historical survey of the development of Indian nonfiction prose, from the missionary-trained writers of the late eighteenth century to the members of the first Indian intellectual network in the early twentieth century.

Included are personal letters, sermons, printed speeches, autobiographical sketches, editorials, pamphlets, and humorous pieces. From early writers such as Samson Occom to twentieth-century writers such as Will Rogers and Luther Standing Bear, these authors were deeply committed to the welfare of their Native communities. Many of the pieces were quite popular in their day but have been lost to time.

Bernd C. Peyer traces the historical development of Indian literature from its beginnings in seventeenth-century New England to the emergence of the national Society of American Indians. This collection shows that American Indian prose has a long and diverse heritage. While not as well known as its counterparts in fiction and poetry, Native nonfiction writing posed probing questions, expressed political beliefs, and confronted the challenges facing Indian-white relations. Many of the documents Peyer has gathered here are otherwise inaccessible to the general public, making this anthology a valuable and unique resource for scholars, students, and anyone interested in Indian nonfiction.

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Peyer's inclusive collection is unique in that it does not focus on a specific region or individual. Rather, Peyer (Johann Wolfgang Goethe-Universitat, Frankfurt, Germany) covers the northeast (in two sections), the southeast and "Indian territory," the Great Lakes and, finally, "transregional voices" (members of the Society of American Indians). The introduction provides historical, social, and religious context for the writings that follow; despite its brevity, this will be particularly useful to readers unfamiliar with the American Indian experience. For each piece, Peyer includes explanatory notes and an author biography by way of tribal context, and a list of primary and secondary sources. This said, except for the Cherokee pieces, one gets little sense of the importance of the writer or the writings within the tribal community. Still, the contexts Peyer creates provide sufficient information to help readers appreciate these pieces. Anyone who wants to know what particular American Indians thought about colonization, assimilation, and Christianity through the centuries should read this interesting and thought-provoking collection. Scholars will particularly appreciate the primary and secondary research. Summing Up: Recommended. All readers, all levels. B. Hans University of North Dakota

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