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BOOK REVIEW          HITCHCOCK

  The book deals mostly with the search for an Indian identity by Pan Indianists in the first four decades of this century.  The search was to seek out the two quite seperate identities, one religious, the other political.  The religious chapters deal mostly with Indian visionaries and the historical roots of the Peyote cult, which gained new signifi-cance in the drug oriented sub-culture during the decade of the sixties.  The real significance of this religious movement has never been fully defined and Hertzberg offers no new insight.  It was mys-tical in nature, a conglomeration of Christianity and various diverse pieces of Indian articles of faith.  It took no political direction and its various leaders sought clearly to avoid any political stance.  It caused no major controversy with the white world, the exception being the Peyote cult which was a major target of American missionaries.  If it could be said to have had an effect on Indians in general it was one of holding back their development.
  The reform (political) movement and its contribution to the Indian are almost as vague as laid out by Hertzberg.  It was not unlike reform movements in general at this time.  It was almost certainly more a creation of the white world than of the Indian.  In the end it was how the white world chose to identify the Indian rather than an identity based in the reality of Indian experience.  Its leadership was also more of the white world than of the Indian world.  Of those Indians who took leadership roles in the movement, most were edu-cated in the white world by whites.  Carlisle Indian school in Penn-sylvania produced the largest number of leaders to the movement.  Those not educated at Carlisle generally were educated at Hampton Institute in Virginia.  The general thrust of their education was that assimilation with the white world was desirable.  Most of these lead-ers were trained as professional men and the majority of these as preachers.  It seemed certain that if they were to be integrated into white society it would be as Christians.  To this end most took Chris-tian names and Anglican surnames.  Culturally they were also different from the mainstream of Native Americans.  Even those who were designated "full blooded" came mostly from mixed tribal marriages.  The problem here was not the lack of their racial purity but the lack of cultural roots.  As a group they had no base in the Indian community and most had no desire to return to the Indian reser-vations to develop one.  They seemed clearly to prefer their middle-class existence in the East.  They were almost to a man completely disenfranchised from their culture and class.
  Those whites that took a role in the movement came from two

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