The book could have been better edited: on p.15 line 4 'Bangwa' should be 'Bono,' and someone should have corrected the sentence on p.143 which reads 'Techniques like those of the Karuks [...] was a widespread technique throughout what is now California'.
Sean Connors's 'Ecology and religion in Karuk orientations toward the land' makes some important critical points about contemporary presentations of Native American ecological spirituality while giving the reader a sense of how people in one very specific Native American culture understood their relationship to the land where they lived.
The Indian peoples of northwestern California--Tolowas, Yuroks, Karuks, Wiyots, Hupas and others--underwent their first massive encounters with Euroamericans beginning in 1850.
Bakan 1968: 96-128), the crucifixion of Christ has not, historically, had much resonance for Yurok people inclined toward traditional ways, or for their like-minded neighbors--Hupa, Karuk and Tolowa.
Today there are Assembly of God Churches in Hoopa, on the Yurok Reservation at Weitchpec and at Pecwan, in Karuk country at Orleans, and so on; Mormon, Seventh Day Adventist, various fundamentalist Protestant churches as well as Roman Catholic missions--including the Mission of Blessed Kateri Tekakwitha (the Algonquin-Mohawk saint) at Hoopa--all attract significant Indian congregations.
The notion was recently reiterated by a Karuk ceremonial singer and dancer, Julian Lang, who said that, in displaying regalia and dancing in ceremonies like the world-renewing Jump Dance:
In the 1970s Karuk Indians, led by another elder, Shan Davis, revived their equally solemn New Years "World Making," pikiawish, at Katimin, on the Klamath River.