558 Americaii rl nthropologisl [69, 19671

Professor Hagan, who earlier published the Iiook American Zndiai ts, starts with the observation that law enforcement on American Indian reservations is a complex, contemporary problem having roots in the system of Indian Police and Courts of Indian Offenses established in the final quarter of the last century. He reviews developments as Indian Agents attempted to control their jurisdictions independent- ly of the Army, which was sometimes working a t cross purposes, and to execute the dominant liberal, assimilationist policy of the era.

Coverage is extensive, episodic, anecdotal, and largely restricted to the Plains and the Five Civ- ilized Tribes. Relatively greater attention is given, in two “sampler” chapters, to Comanche judge Quanah Parker and to the Sioux police forces from their inception up through the 1890 Ghost Dance outbreak. The result is a good general overview, seen largely over the shoulders of Indian Service personnel, with highlighting of selected details.

There is a summary of aboriginal social control (pp. 10-18) and sustained effort to represent sym- pathetically an Indian point of view (pp. 71, 161- 167, et passim), but the principal sources, certain established anthropological works and Indian agents’ reports, were insufficient to make these at- tempts completely successful.

The subtitle, Experiments i n Acculturation and Control, is significant. “Acculturation” (pp. 3, 150, et passim) apparently is equivalent to “assimilation” (nowhere used) and “civilization” (pp. 122, 172, et passim). An important attribute of police and judges was their recruitment from “Progressives” and their function as spearhead in deliberate assiniilationist policies. The emphasis is upon control, rather than law, which includes “clearly defined customary codes of behavior enforced by public opinion and religious sanctions” (p. It) , something which is not “law” in anthropological sources cited. “Experiment” refers to any deliberately novel approach to activity; the book describes experiments in this sense performed in the late 19th century.

There is another sense of experiment, “ex post facto experiment” by carefully “controlled com- parison,” for which the materials described by Ha- gan are very well suited. A reservation by reserva- tion comparison of the relatively well-documented realizations of the executive action in 1883 estab- lishing Courts of Indian Offenses would be highly illuminative of political and acculturative processes. This short book provides only a very small part of the necessary data, but it illustrates the value of archival sources and of historiographic skills.

The W a y ojthe White Cloids: A Btrddhid Pilgririt in Tibet. LAMA ANAGAlUKA GOVINDA (Anangavajra Khamsum Wangchuk). London: Hutchinson & Co. Ltd. 1966. xiii, 305 pp. appendices, 7 dia- grams, foreword, index, 38 plates. 50s (in UK only).

Reuiewed by ROBERT J. MILLER, University o j Wisconsin

Lama Govinda, German scholar, Buddhist, and mystic, writes in the tradition of Europeans who have found their personal faith in Tibetan Bud- dhism. One cannot read far without feeling the tremendous attraction this form of Buddhism and the land itself have exerted upon many Westerners. “Nobody has yet entered Tibet without falling under its spell” (xii). This book is the intensely per- sonal statement of that spell, detailing the trans- formation of a Buddhist into a Tibetan Buddhist disciple of a famous “Kehirth” (the Torno Geshe Lama). The audience is impelled to accept the reality of rebirth, the powers attained by meditation, the spiritual force of pilgrimage, parapsychic phe- nomena, and the depth of Tibetan doctrine. Despite the intent of the author, however, Tibet and Tibe- tans emerge in the traditional Western stereotype: spiritual, infinitely wise, capable of superhuinan feats, a solace for a troubled world. Tibet and Ti- betans become a symbol: “They have not yet lost the capacity to conimunicate with the powers of their depth-consciousness” (p. 269). One is driven to ask, is this the way a Tibetan views his religion and religious practices? Are we not reading another, more sophisticated version of Lost Horizon?

As often in such books, the reader seeking Tibetan culture will be disappointed. Tibetans per se wrre not all living in Shangri-la. They often accepted rather than understood the spiritual profundity of their religion and could be extremely pragmatic about it. I agree wholeheartedly that an attempt should be made to “keep alive the remembrance of the beauty and greatness of spirit that informed the history and religious life of Tibet” (xiii). But this is the European’s remembrance and perhaps, ulti- mately, the European’s interpretation of that spirit. I t will be a valuable source for the eventual study of “The Western Idea of Tibet,” someday to be written.

A Mission to Gelele King of Dahome. SIR RICHARD RURTON. Edited with an introduction and notes by C. W. Newbury. (Travellers and Explorers Series.) New York and Washington: Frederick A. Praeger, Publishers, lY66. v i , 372 pp., 1 diagram, 12 illustrations, 1 map. $10.00. [Reprint of inte- gral text of two-volume Mi.ssiou to Gelele, 1864.1

First Footsteps in East .4/rica. SIR RICHARD BURTON. Edited with an introduction and additional chap- ters by Gordon Waterlielcl. (Travellers and Ex- plorers Series.) New York and Washington: Frederick A. Praeger, Publishers, 1966. xii, 320 pp., 3 appendices, 25 illustrations, index, 5 maps, notes, 4 plates. $10.00. [First published in Lon- don, 1856.1

Reviewed by HAROLD SCHNEIDER, Lawrence University

Sir Richard Burton’s volatile personality is so prominent that it is difficult to think of him as hav- ing made any genuine ethnographic contributions. Burton’s writings are most notably those of a very