Three stories ("Mama Bear and the Two Deer," "The Story of Coyote," and "The Story of Coyote and his Brother Wolf,") told in Northern Paiute only by Arthur Manning and Lina Black. Recorded by Violeta Ramsay at Owyhee, Nevada in the summer in 1986.

Field recordings made by Dennis Tedlock with Zuni storytellers. Consists of 9 traditional stories told in Zuni only, which were later published in Tedlock's "Finding the Center."

Keresan dialect study (62 sample utterances in seven dialects: Acoma, Laguna, Zia, Santa Ana, San Felipe, Santo Domingo, Cochiti). 18 Acoma texts and tales; speakers' general translations of four texts; text and informal translation. One Cochiti text.

Field recordings made with Kumiai / Kumeyaay (Diegueño) speakers from numerous communities in San Diego County, California, and Sonora, Mexico. Primarily consists of traditional stories, including Coyote stories. Also includes word lists, conversations, description of the preparation of acorns for food, identification of museum artifacts, and an extended account of the Mission Indian Federation.

Audio recordings of traditional and autobiographical Okanagan stories, recorded by Wendy C. Wickwire in Hedley and Merritt, British Columbia in 1980-1981.

This program consists of primarily of recordings converting Robert C. Hollow's Mandan dictionary into Hidatsa with the assistance of speaker James Driver. Most of the recordings consist of a Hidatsa word list elicited by the reading of English terms and phrases from the Mandan-English section of Robert C. Hollow's Mandan dictionary. The Mandan equivalents from the dictionary are infrequently given. Includes occasional discussion of context and usage of given words, as well as occasional comments on Hidatsa social life and customs. Also includes recordings analyzing the "Sacred Arrow Myth" that Bowers recorded with Sam Newman in Hidatsa in July 1932. James Driver also gives several narratives in Hidatsa on "Trip with Paul Ewald to family graves," "Data on tribal lands," "History of the Catholic Mission," and "Traveling to Minot," which in part concerns the Influenza Epidemic of 1918-1919. Accompanying material: letter to Whitfield J. Bell, Jr.; table of contents.

This is part of the large inventory for the Franz Boas Papers (Mss B B61). For complete information concerning this collection, please view the Collection Description .

The William O. Bright papers consist particularly of extensive correspondence relating mostly to his later academic work, a number of field notebooks from North America and India, publications on and by Indigenous North Americans (especially Karuk and other Californian tribes) and from linguistic societies, his own research and publications, and extensive lexical slip files (especially on Karuk, Spanish borrowings, and copies of Daythal Kendall's Takelma and Kalapuyan files). Many audio recordings are also present, some of which are duplicates of those at the California Language Archive. In addition to the materials browsable through the finding aid, Bright's email correspondence and computer files can be accessed onsite at the APS. William Bright's career extended to a wide variety of linguistic work, including Native Californian languages and literatures, Native American place names, editorships of major linguistics journals, and writing systems of the world.

Audio recordings, primarily linguistic field recordings of Native American languges, removed from the James M. Crawford papers. The bulk of the recordings are in three areas: Alabama songs, stories, and fiddle music; Cocopa folklore, autobiographical stories, songs, and elicited words and sentences; Yuchi autobiographical stories, conversations, and elicitied word lists. Other material includes: Cherokee conversations; Chickasaw word and phrases lists; readings from a Chontal-Spanish dictionary; a Diegueño text; words lists and discussion regarding the Mobilian trade language (Yama); intermixed Mobilian, Choctaw, and Koasati word lists; Mohave songs, with explanations; a Navajo elicitation session, with interview and conversation; elicited Shoshoni expressions; Tolowa songs, Yavapai word lists and texts; and Yuki words and expressions. The small amount of non-Native American material in the collection generally consists of unidentified conversations, readings of English and Russian texts, and recordings of baby talk.