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OCR for page 85
FREDERICK RUSSELL EGGAN
September 12, 1 906-May 7, 1 991
BY EVON Z. VO GT, JR.
FRED EGGAN, WHO DIED IN Santa Fe, New Mexico, on May 7,
1991, in his eighty-fourth year, was universally recog-
nize(1 as one of the great anthropologists of the twentieth
century. His pivotal contribution to anthropological science
cluring his Tong, productive life consisted! of a creative syn-
thesis of American historical ethnology with the structural-
functional approach of British social anthropology, espe-
cially in a series of rigorous, comparative studies of the
kinship anct social systems of Native Americans in the South-
west and on the Plains. In aciclition, he macle notable con-
tributions to our knowledge of the cultures of tribal groups
in the northern Philippines.
Fred Eggan was born in Seattle, Washington, on Septem-
ber 12, 1906, one of two children (the other a younger
sister) of Alfrecl Julius Eggan and Olive M. Smith. His fa-
ther was born into a large family in Rushford, Minnesota, a
small working-cIass Norwegian-American community. He was
a bright, restless boy who loved adventure ant! travel to
faraway places. At the age of fifteen he enlisted in the U.S.
Navy for a ten-year stint. After his clischarge, Alfred trier! a
number of unsuccessful business ventures and eventually
moved to Illinois, where he joined the U.S. Merchant Ma-
85
OCR for page 86
86
BIOGRAPHICAL MEMOIRS
rine and became a petty officer serving in the engineering
department of ships sailing through the Great Lakes.
Frect's mother, Olive M. Smith, of old Yankee stock, was
born in Armenia, New York, where her father was a success-
ful micIdle-ciass businessman. Olive was a well-clisciplinecl
schoolteacher who taught her cherished son to work hard
and to love books.
By the time Fret! was in the eighth grade, the family had
mover! three times from Seattle, to Vancouver, to Rushford,
to Lake Forest, a well-to-clo suburb of Chicago, where they
lived on the wrong side of the tracks. Fred's love of books
was further enhanced when, at the age of twelve, he con-
tractecl a serious case of typhoid fever and was not permit-
tec! to attend school for a year. He promptly discovered the
public library, where he happily spent most of the year.
Fret! later graduates! from the Deerfielc3 Township High
School, excelling in mathematics, physics, and chemistry.
He enrolled in the University of Chicago in 1923, and in
1924 his parents moved again to an apartment near the
university, which they occupied cluring Frec3's unclergraclu-
ate and graduate years. The family was forcer! to make many
sacrifices to send their two children to college. Both chil-
ciren lived at home until they completer! their graduate
work, and their mother took in boarders to supplement
· ~
t 1elr income.
After first contemplating a degree in business aciministra-
tion (in which he atten(le(1 classes with James B. Griffins,
young Eggan shifted to psychology as a major. But during
his college days he was also exposed to geography courses,
which intensified his interest in faraway places and peoples,
ant! he stumbler! by chance into an anthropology course on
"Peoples and Races" taught by the newly appointed head of
the department, Fay-Cooper Cole, who hacl been trained by
Franz Boas at Columbia. As Eggan remembered in retro-
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FREDERICK RUSSELL EGGAN
87
specs, "Cole was a dynamic and inspiring lecturer whose
enthusiasm for the subject was contagious" and this course
launched him on lifelong involvement with anthropology
(Eggan, 1974, p. 5~.
While still an undergraduate, Eggan and his classmate,
Cornelius Osgood, were invited by Fay-Cooper Cole to join
a graduate seminar on India taught jointly by Cole and
Ec~warcI Sapir, who hacl been brought to the university in
1925. The two undergraduates were exciter! by being al-
lowed to attend the seminar, until the topics were assigned.
Eggan reported
We protested we were neophytes, with only two or three weeks of introduc-
tory anthropology, but the faculty decreed it to be a "working seminar." I
was given the topic, "The Caste System of India," and disappeared into the
stacks for a month where I read all the reports on caste in the census
volumes and other tomes. I survived the experience and produced a paper,
but I have been happy to leave the caste system to others ever since. (Eggan,
1974, p. 6)
Even though Eggan slid a year of graduate work in psy-
chology and wrote a master's thesis in 192S, titian "An Ex-
perimental Study of Attitudes Towarcl Race and National-
ity," uncler the supervision of the eminent psychometrician,
L. L. Thornclike, he tract aIreacly deciclect he wanted to be
an anthropologist. Unfortunately, there was little support
for graduate work, especially for a student changing fielcis,
so he took a teaching post for two years at Wentworth Jun-
ior College and Military Academy in Lexington, Missouri,
where he was assignee! courses in psychology, sociology, and
history and saved enough money to return to graduate work
in anthropology in the summer of 1930.
By this time Fay-Cooper Cole had aciclecl Robert Redfield,
who hacl just returned from his fielcl study of TepoztIan,
Mexico, to the staff as an instructor and hacl moved to
establish a separate department of anthropology. While Cole
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88
BIOGRAPHICAL MEMOIRS
taught physical anthropology anc! archeology, Sapir covered
linguistics anc! ethnology, with excursions into culture and
personality, and RecIfielct offered courses in folk culture
and peasant society. Cole also organized field expeditions
to survey and dig archeological sites in Illinois, anti Erect
Eggan spent several summers excavating Indian mounds
and village sites in the MicIdle West. He later participated
in the archeological Awatovi Expedition of Professor I. O.
Brew in Hopi country in the summers of 1939 and 1940.
These early interests in archeology are reflected in his ar-
ticle, "The Ethnological Cultures en c! Their Archaeological
Backgrounds" (1952), as well as in much of his other work
on North American cultures. During this same period, Eggan
also took courses at Chicago with visiting professor Leslie
Spier, who first sparked his interest in kinship ant! South-
western ethnology.
In 1931 there occurred an even more momentous hap-
pening in the career of Fred Eggan. Fay-Cooper Cole re-
cruitecI A. R. Radcliffe-Brown to replace Ec~warc! Sapir, who
left Chicago to become Sterling Professor of Anthropology
and Linguistics at Yale. Eggan attencled Radcliffe-Brown's
course on family, kin, and clan and was stimulated by the
erudition anc! fresh theoretical orientation he brought to
the (department. Racl cliffe-Brown vigorously attacker! the
ethnological work done by American anthropologists and
advocated the synchronic study of social structures as func-
tioning wholes. He also contenclecI that a comparison of
these structures could provide a set of principles of organi-
zation comparable to the principles cliscovered by biolo-
gists for the organization and functioning of organisms. R-
B (as he was caller! by his colleagues) arrived at Chicago
with a program for reanalyzing the social structures of the
American Indian in the manner he had developed in his
research with the Australian aboriginals. Eggan became R-
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FREDERICK RUSSELL EGGAN
89
B's research assistant, with the task of reviewing publica-
tions on the American Indian and writing summaries of
what was known and what needled to be clone (Fogelson,
979, pp. ~ 63-64) .
In the summer of 1932 Eggan was selected for a Labora-
tory of Anthropology (Santa Fe) fellowship for field train-
ing in ethnology, and he joiner! Ec~warct Kennard (Colum-
bia), Mischa Titiev (Harvard), Jess Spirer (Yale), and Georges
Devereaux (France) in a fielcl party that spent the summer
among the Hopi uncler the direction of Leslie White. The
experience was formative for Eggan, who subsequently had
a lifelong association with the Hopi, during which he revo-
lutionizec! our understanding of their social organization.
Fred was now fully committed to social anthropology and
clearly perceives! the need for new theory to illuminate
Boasian empiricism (Fenton, 1992, p. 434~.
The Hopi research led to a Ph.D. dissertation on the
social organization of the Western Pueblos (Hopi, Zuni,
Acoma, and I,aguna), which Eggan completecl in 1933, later
revising and publishing it (Eggan, 1950~. In this landmark
study, Eggan macle brilliant analyses of each of the Western
Pueblo social structures as functioning wholes, then com-
parect the four, and contrasted the Western Pueblos with
the Eastern Pueblos (who live along the Rio Grande). He
focused especially on the contrast between the "lineage prin-
ciple" he found in the kinship systems of the Zuni and
Hopi with their crucial matrilineal clans and the "principle
of dual organization" of the Eastern Pueblos with their "Sum-
mer People" and "Winter People," each with their own cer-
emonial kivas. He clemonstrated how the variations currently
observed in the Pueblo social structures are relater! to cul-
tural adaptations to ecological niches (ciry-land agriculture
in the west versus irrigation agriculture in the east) and in
historical experiences heavy Spanish contact along the Rio
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go
BIOGRAPHICAL MEMOIRS
Grancle compared to slight Spanish influence in the far
western Pueblos of Zuni and Hopi.
In the summer of 1933 Eggan undertook a brief field! trip
among the Mississippi Choctaw and the Cheyenne and
Arapaho in Oklahoma (Eggan, 19371. Armec] with these
ciata and supplemented with detailec] library stucly, he dis-
coverecl that these kinship systems were not immutable but
subject to changes clue to shifts in ecological settings and
historical experiences. He also fount! that their joking rela-
tionship functioned systematically to regulate respect ant!
avoidance relationships among kin. Eggan likewise clemon-
strated how a tribe like the Cheyenne could change from a
lineage-type kinship system nicely adapted to a settlecI agri-
cultural existence in southwestern Minnesota during the
early historic period to a generation-type system when they
were pushed onto the Plains by other tribes, became no-
maclic buffalo hunters with horses and rifles, en cl neecled
bands of "brothers" for efficient hunting ant! fighting on
the High Plains (Eggan, 19371.
From this research emerged his classic presidential ad-
ciress to the American Anthropological Association on "So-
cial Anthropology and the Method of Controlled Compari-
son" (1954), in which he cogently laicl out the theoretical
an c! me thoclological dimension s of a comparative me thoc!
that has been widely acimirec! and utilizer! by anthropolo-
gists during the past four decades. By "controlled compari-
son" Eggan meant essentially that the cases for comparative
treatment are best selected when they are either (~) a small
number of cases that are cultural variations set within a
geographical ant! historical frame (such as the Southwest-
ern Pueblos or the tribes of the American Plains) or (2) are
variations on a given type of social structure (such as moi-
ety systems).
Eggan continued to work with this method of controlled
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FREDERICK RUSSELL EGGAN
91
comparison cluring most of his professional career; two of
his last publications were a brilliant review titled "Shoshone
Kinship Structures and Their Significance for Anthropo-
logical Theory" ~1980) and a masterful article on the South-
west entitled "Comparative Social Organization" (1983~.
The other area of the woricI in which Fred Eggan en-
gagec! in basic fielc! research and scientific publication was
the northern Philippines. Although his anthropological data
on the Philippines were never so fully analyzecI and pub-
lished as they were on the American Indian cultures of the
Southwest en cl the Plains mainly because of the interrup-
tions of WorIc! War II, the restrictions imposer! by the Marcos
regime on anthropological research, and the subsequent
administrative duties he undertook- Fred collected signifi-
cant information and published a number of funciamental
papers on the tribal cultures of northern Luzon as he fur-
ther developer! his structural-historical concepts (Sahlins,
1992, p. 24~.
In 1934 Eggan hac! hoper! to undertake two years of field
research in the Kimberly district of Australia on an Austra-
lian National Research Council postcloctoral fellowship ar-
rangec! by RacicTiffe-Brown. He hacI just spent the winter
season of 1933-34 doing field research among the Hopi.
But when he returned to Chicago in March, President
Roosevelt hacI just clevalucc! the clolIar. Since the Australian
National Research Council receiver! a large portion of its
funds from the Rockefeller Foundation, it was forced to
cancel Eggan's fellowship. At this point, Fay-Cooper Cole
came to the rescue with a proposal that Eggan go to the
Philippines. Cole hac] always wanted to sencl a young an-
thropologist there to study what had happenec! to the
Tinguian, whom he and his wife hac! stucliec! in 1907 and
1908. He drafted a proposal and fount! the funds for Eggan.
But Fret! was disappointed. In his words: "It was attractive
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92
BIOGRAPHICAL MEMOIRS
but T wouIc3 have preferrer! going to Australia. ~ hac! always
been studying other people's tribes, and it would have been
~0
fun to have a tribe of my own" (Eggan, 1974, p. 121.
Nonetheless, Eggan dutifully went to the Philippines, with
a stop in Japan for a month, where he traveled around
staying in rural inns and climbing Mt. Fuji with two com-
panions he met on the ship crossing the Pacific. He arrived
in Manila in the fall of 1934 and checked in with H. Otley
Beyer, the one remaining anthropologist in the Philippines,
who took Eggan in charge and outfitted him "in white cot-
ton cluck for Manila ant! brown cotton for the fielcI."
Eggan spent the 1934-35 year in the Abra Province of
Luzon, learning some of the language, collecting ciata on
all aspects of Tinguian life, and focusing his research inter-
ests on problems of social and cultural change. His princi-
pal mentor and informant was "Dumagat, the son of a heacI-
man whom Cole hacI brought to Chicago to help him with
setting up exhibits in the Fielc] Museum, ant! who had then
stayed on in America until the onset of the Depression"
(Eggan, 1974, p. 15~. He later workoct farther up the Abra
River and travelecI to almost all the communities in Abra,
inclucling one journey over the Corclillera with a group of
in- .
1 1ngulans.
The results of this field research appeared in a number
of papers, the most important being "Some Asnects of Cul-
ture Change in the Northern Philippines" (1941), in which
_~~ ~ 1
tggan reportect on the regular series of changes in social,
political, economic, and religious institutions he cliscovered
as he travelecI from the interior to the coast—from the Ifugao
through the Bontok, Tinguian, and Ilocano. To define these
changes, he introclucecl the notion of cultural drift, aciapted
from Sapir's concept of linguistic ([rift.
lust as Fred Eggan was getting really to return to the
United States, he received word that he was being offered a
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FREDERICK RUSSELL EGGAN
93
position as instructor at the University of Chicago, with his
time being dividec] between the Extension Program and the
Department of Anthropology. After serving for five years as
instructor, he served as assistant professor (1940-42), asso-
ciate professor (1942-48), anct professor (1948-63~. He then
became the Harold H. Swift Distinguished Service Profes-
sor of Anthropology until he retirecT in 1974. During this
period he served as department chairman twice (1948-52
and 1961-63), in an era when the Department of Anthro-
pology at Chicago was consiclerect first in the nation.
In lL938 Fred Eggan married Dorothy Way, who visited
the Hopi Reservation with him frequently and worker! with
him in cloing field research. She became noted for her
research on Hopi dreams.2
During WorIcl War rim, Fred Eggan was called to duty as
chief of research, Office of Special Services, Philippine Com-
monwealth Government. Later he became a captain in the
army after graduating from the School for Military Govern-
ment in Charlottesville and was assignee! to duty in Chicago
as the director of the Civil Affairs Training School for the
Far East (1943-451. In 1945 he also served as a Cultural
Relations Officer for the Department of State. Following
the war, Eggan became the director of the Philippine Study
Program at the Universitv of Chicanos a nost he helc! until
his retirement.
O ~
Eggan finally managed to return to acIditional field! re-
search in the Philippines when he was appointee! as a
Fulbright Research Scholar at the University of the Philip-
pines during 1949-50, where he helped train young Philip-
pine anthropologists. His fieldwork cluring that Fulbright
year was focused on Sagada, an Igorot community west of
Bontoc. From this research flowed a number of papers on
the Philippines, the most notable being his article titled
"Cultural Drift ant! Social Change" (1963), which appeared
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94
BIOGRAPHICAL MEMOIRS
in the Festschrift for Melville l. Herskovits. Eggan also served
as the supervisor of the four-volume Area Handbook on the
Philippines (1956) published by the Human Relations Area
Files, Tnc.
In the 1960s Fred Eggan became one of our most es-
teemecl senior anthropologists. His contributions were rec-
ognized by his election to the American Philosophical Soci-
ety in 1962 and to the American Academy of Arts en c! Sciences
en c] the National Academy of Sciences in 1963, as well as by
being invited to cleliver the Lewis Henry Morgan Lecture at
the University of Rochester in ~ 964.
The Morgan Lecture gave Eggan an opportunity to make
a modern appraisal of the scientific achievements of Lewis
Henry Morgan, to summarize and synthesize his own schol-
arly efforts to understand! changes in kinship systems, and
to establish a link with that first American scholar to uncler-
take a systematic study of kinship.3 The lectures were pub-
lishec3 as The American Ind fan ~ ~ 966) and they constitute, in
the wise worsts of one of Eggan's students: "the most thor-
ough en c! reaciable synthesis of American Indian kinship
and social organization in the literature and serve as a moclel
comparative stu(ly" (DeMallie, 1991, p. 1751.
The 1960s were also a time of personal turmoil for Fred
Eggan with the long illness of his first wife, Dorothy, who
died in 1965 and to whose memory he (1edicatecl the publi-
cation of the Morgan Lecture (Eggan, 19661.
In 1969 Fret! married his seconct wife, Joan Rosenfels, a
photographer and psychotherapist, who is well known in
anthropological circles for her remarkable photographs of
anthropologists, some of which are in the Royal Anthropo-
logical Institute in Lonclon. Fred and Joan led busy en c!
happy lives together in Chicago, where Joan practiced psy-
chotherapy for over twenty-five years as a therapist with the
students of the Laboratory Schools of the University of Chi-
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FREDERICK RUSSELL EGGAN
95
cago and as a psychological consultant to school adminis-
trators and pediatricians. In Santa Fe, where they moved
upon Frecl's retirement, Joan served as a psychological con-
sultant to two private schools; her present private practice
is mainly limiter! to adults in the arts. She is likewise cur-
rently undertaking a study of Jungian ciream analysis with
the hope of analyzing the cireams of Don Talayesva (whose
biography was published in the book Sun Chief) that were
collected over the years by Dorothy Eggan.
In 1970 Eggan was a visiting fellow at All Souls College at
Oxford. He clelivered the Sir fames Frazer Lecture at Cam-
bridge University in 1971 and became a corresponding fel-
low of the British Academy in 1974. He also served on many
boards, councils, and committees, becoming president of
the American Anthropological Society in 1953 and a mem-
ber of the Council of the American Academy of Arts and
Sciences (1982-85) and of the Council of the American Philo-
sophical Society (1983-861.
In his retirement in Santa Fe, Fret! Eggan continued his
work on the Indians of the Southwest and became a crucial
researcher, consultant, and champion for the Hopis and
Zunis in their lance claims against the U.S. government.
The deep respect these Pueblos hacI for Fret! Eggan and his
work is expressed in the following message (in part) to his
widow from Vernon Masayesva, chairman, and Abbott
Sekaquaptewa, past chairman, of the Hopi Tribal Council
at the time of his cleath:
We will miss Dr. Eggan greatly, but we realize that his contribution to
understanding and documenting Hopi culture, and his involvement with
our eternal struggle to recover our ancestral lands will be his everlasting
legacy to the Hopi Tribe. May the Great Spirit be with you and your family
and with Fred as he continues his journey to join his ancestors. (personal
communication from Joan Eggan, November 2, 19911.
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96
BIOGRAPHICAL MEMOIRS
Fred Eggar1 had a great capacity for friendship and be-
came a mentor for dozens of students and younger col-
leagues in anthropology (including this author)—as an "older
brother" when he was younger, and as an "urge" when he
became older. He also made countless indirect contribu-
tions to science in his service on boards, panels, and com-
mittees that perform the annual decisions and tasks that
must be done for our enterprise to carry on
and move
forward. He has indeed been described as "the mode! an-
thropologist of his generation" (Fenton, 1992, p. 4351.
But Fred Eggan's greatest impact in the Tong run will
come from his publications, which exhibit, in the thought-
ful words of one of his younger colleagues at the University
of Chicago: "His clarity of vision, ability to reduce complex
phenomena to their essentials with minimum distortion,
and capacity to demonstrate productive connections between
hitherto disparate approaches and theories..." (Fogelson,
1979, p. 1651.
Fred Eggan and his scholarly contributions will be long
and warmly remembered by his colleagues in anthropology
and other sciences throughout the world, as well as by his
countless friends among the peoples he studied in North
America and in the Philippines.
NOTES
1. The author has drawn on the biographical files of the Na-
tional Academy of Sciences and the reminiscences and comments
of loan Rosenfels Eggan and James B. Griffin, as well as on various
autobiographies, biographies, and obituaries of Fred Eggan, includ-
ing Raymond J. De Mallie, "Eggan, Fred" in International Directory of
Anthropologists, ed. C. Winter, pp. 174-75, New York: Garland, 1991;
Fred Eggan, "Among the Anthropologists," Annual Review of Anthro-
pology 3~1974~:1-19; William N. Fenton, "Fred Russell Eggan," Pro-
ceedings of the American Philosophical Society 136~1992) :433-34; Raymond
D. Fogelson, "Eggan, Fred," Encyclopedia of the Social Sciences: Bio-
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FREDERICK RUSSELL EGGAN
97
graphical Supplement 18~1979~:163-66; Marshall Sahlins, "Fred Eggan:
History and Structure," Anthropology Today 8 (Feb. 1992~:23-25; Ernest
L. Schusky, "Fred Eggan: Anthropologist Full Circle," American Eth-
nologist 16~1989~:142-57; Aram A. Yengoyan, "Fred Eggan (1906-
199l ~ ,"1oumal of Asian Studies 50 (1991 I: 101 7-19; and Mario D. Zamora,
"Fred Russell Eggan 1906-1991," Eastern Anthropologist 44~1991 ~ :313-
14.
2. See Dorothy Eggan, "The Significance of Dreams for Anthro-
pological Research," American Anthropologist 51 ~ 1949) :177-98; "The
Manifest Content of Dreams: A Challenge to Social Science," Ameri-
can Anthropologist 54~1952~:469-85; and "The Personal Use of Myth
in Dreams, " journal of American Folklore 68 ~ 1955) :445-53.
3. See Lewis Henry Morgan, Systems of Consanguinity and Affinity
of the Human Family, Smithsonian Contributions of Knowledge, vol.
17. Washington, D.C.: Smithsonian Institution.
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98
BIOGRAPHICAL MEMOIRS
SELECTED BIBLIOGRAPHY
1934
The Maya kinship system and cross-cousin marriage. Am. Anthropol.
36:188-202.
1937
Ed. Social Anthropology of North American Tribes. Chicago: University
of Chicago Press.
The Cheyenne end Arapaho kinship systems. In SocialAnthropology
of North American Tribes, ed. F. Eggan, pp. 35-95. Chicago: Univer-
sity of Chicago Press.
Historical changes in the Choctaw kinship system. Am. Anthropol.
39:34-52.
1941
Some aspects of culture change in the northern Philippines. Am.
Anthropol. 43:11-18.
1949
The Hopi and the lineage principle. In Social Structure: Studies Pre-
sented to A.R. Radcliffe-Brown, ed. M. Fortes, pp. 121-44. Oxford:
Clarendon Press.
1950
Social Organization of the Western Pueblos. Chicago: University of Chi-
cago Press.
1952
The ethnological cultures and their archaeological backgrounds. In
Archaeology of the Eastern United States, ed. J. B. Griffin, pp. 35-45.
Chicago: University of Chicago Press.
1954
Social anthropology and the method of controlled comparison. Am.
Anthropol. 56:743-61.
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FREDERICK RUSSELL EGGAN
1955
99
Ed. Social Anthropology of North American Tribes. Chicago: University
of Chicago Press. End edition.
Social anthropology: methods and results. In Social Anthropology of
North American Tribes, ed. F. Eggan, pp. 485-551. Chicago: Univer-
sity of Chicago Press.
1956
Ritual myths among the Tinguian. [. Am. Folklore 69:331-39.
With W. L. Warner. A. R. Radcliffe-Brown, 1881-1955. Am. Anthropol.
58:544-47.
1958
Glottochronology: a preliminary appraisal of the North American
data. In Proceedings, 32nd International Congress of Americanists, pp.
645-53. Copenhagen: Munksgaard.
1961
With R. H. Lowie. Kinship terminologies. Encyclopedia Britannica vol.
13, pp. 407-409.
1963
Cultural drift and social change. (Papers in honor of Melville
Herskovits) Curr. Anthropol. 4:347-55.
1964
J
Alliance and descent in a western Pueblo society. In Process and
Pattern in Culture, ed. R. Manners, pp. 175-84. Chicago: Aldine
Press.
1966
The American Indian: Perspectives for the Study of Social Change. Chi-
cago: Aldine Press.
1967
From history to myth: a Hopi example. In Studies in Southwestern
Ethnolinguistics, ed. D. Hymes, pp. 33-53. The Hague: Mouton.
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00
BIOGRAPHICAL MEMOIRS
1972
Lewis Henry Morgan's Systems: a reevaluation. In Kinship Studies in
the Morgan Centennial Year, ed. P. Reining, pp. 1-16. Washington,
D.C.: Anthropological Society of Washington.
1974
Among the anthropologists. Annul Rev. Anthropol. 3:1-19.
1979
Pueblos: introduction. In Handbook of the North American Indians,
Vol. 9: Southwest, ed. A. Ortiz, pp. 224-35. Washington, D.C.:
Smithsonian Institution Press.
With T. N. Pandoy. Zuni history: 1850-1970. In Handbook of North
American Indians, Vol. 9: Southwest, ed. A. Ortiz, pp. 474-84. Wash-
ington, D.C.: Smithsonian Institution Press.
1979
Beyond the bicentennial: the future of the American Indian in the
perspectives of the past. [. Anthropol. Res. 34:161-80.
1980
Shoshone kinship structures and their significance for anthropo-
logical theory. [. Steward Anthropol. Soc. 11:165-93.
1983
Comparative social organization. In Handbook of North American Indi-
ans, Vol. 10: Southwest, ed. A. Ortiz, pp. 723-43. Washington, D.C.:
Smithsonian Institution Press.
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Representative terms from entire chapter:
russell eggan
