Beginning in 1907, the anthropologist Robert H. Lowie visited the Crow Indians at their reservation in Montana. He listened to tales that for many generations had been told around campfires in winter. Vivid tales of Old-Man-Coyote in his various guises; heroic accounts of Lodge-Boy and the Thunderbirds; supernatural stories about Raven-Face and the Spurned Lover; and other tales involving the Bear-Woman, the Offended Turtle, the Skeptical Husband--all these were recorded by Lowie. They were originally published in 1918 in an Anthropological Paper by the American Museum of Natural History.
Myths and Traditions of the Crow Indians is now reprinted with a new introduction by Peter Nabokov. These concretely detailed accounts served the Crow Indians as entertainers, moral lessons, cultural records, and guides to the workings of the universe.

Author Robert Lowie was an anthropologist at the American Museum of Natural History and Berkeley, specializing in Great Plains Native Americans; this book discusses his time with the Crow (After noting the Crow name for themselves is Apsaalooké, sometimes expressed in English as Absaroka, and mistranslated as “Crow”, Lowie uses “Crow” throughout). My copy is a 1983 paperback of a 1956 edition of Lowie’s 1935 book, based on fieldwork in 1907, 1910-1916, and 1931; thus Lowie is probably out of date as far as ethnology and anthropology theory goes, but had the advantage of living with the Crow when they still practiced or at least remembered their traditional lifestyle.

Lowie seems quite sympathetic to the Crow, given the time when he was writing. Some Crow customs he documents probably shocked contemporary whites; the constant warfare with neighboring tribes and Crow sexual behavior. Fighting was not campaigns of conquest but tit-for-tat; if a Crow was killed by a Lakota, it was necessary to kill a Lakota in turn – any Lakota would do. Crows were not considered “men” until they accomplished some heroic deed – touching an enemy (“counting coup”), seizing an enemy weapon, stealing an enemy horse (it had to be a tethered horse) and eventually leading a war party. Crow boys who hadn’t done any of these things were mocked by their age mates until they accomplished something. (Crow women could, and did, participate in war; this was considered laudable but not necessary).

Crow sex life was pretty easy going. Although Lowie uses the term “husband” and “wife”, there was no formal marriage ceremony – you could go to your sweetheart’s family and formally negotiate a purchase, or you could just hook up. Polyandry and polygamy were possible and unremarkable, as were sexual relations before “marriage”. “Virtue” – in the sense that you didn’t have sexual relations with anyone but a recognized spouse – was commendable, but apparently rather rare; Lowie notes that certain religious activities could only be performed by a “virtuous” man or women and the Crow had a hard time finding one. There was a strong clan system, and sexual relations with someone from your own clan was abhorrent. Pubescent Crow boys might take the initiative by attempting the touch the genitalia of a sleeping girl; if this was acceptable the couple might continue to more involved activities; of not the offended girl would scream in outrage, raise a hue and cry among her sisters and girlfriends, and chase the boy through the camp, pelting him with dog excrement. Kind of reminds me of my own adolescence. Lowie also uses the term “berdache” (and notes the Crow word is baté) to describe Crow men who adopt women’s roles. He notes Indian agents had attempt to make the baté dress as a man but the Crow objected, saying it was against their nature.

Lowie continues with descriptions of Crow mythology, daily life, military clubs and ceremonials. He’s apologetic about his command of Crow language, noting that he could only follow a conversation if he was conversant with the subject being discussed and was unable to successfully translate a schoolbook story into Crow; thus he still used interpreters for his studies. (OTOH his Crow friends were amazed by his ability to write down Crow and reread it to them; he uses this as an illustration of Crow idiom. On hearing Lowie read Crow, a Crow man declares “I arrived where they seized my arms” – meaning he was amazed).
Lowie’s writing flows smoothly and is quite readable, while remaining scholarly. A few line drawings of Crow implements. A glossary, and an extensive index. No footnotes, endnotes, or formal bibliography, but an appendix on sources. ( )