Book Reviews 473 for expressing love, goodwill, and, possibly, dealing with guilt for failing to coreside with and care for the elderly. In contrast to the typical image of funeral companies as money-gougers, Suzuki emphasizes that consumers and producers possess equal suasion because consumers have the power to influence producers by making consumption choices (p. 205). She provides a positive view of commer- cialized funeral ceremonies from the producer's perspec- tive—producers develop and sell products to meet the needs of modern clients. Commercialization of funerals has led to new forms of dependency and shifting hierarchical rela- tions between funeral companies and consumers. On the one hand, because of lack of their ritual knowledge, con- sumers became increasingly dependent on professionals during ceremonies. Funeral professionals' input ranges from preparing and advising the amount of ceremonial dona- tions offered to the priest to giving sample speeches for use by the chief mourner (ch. 3). On the other hand, because of lack of public advertisement, funeral companies depend on clients' recommendations for attracting future businesses. Suzuki's work opens up further questions, in particular, concerning negative aspects of power relations between producers and consumers of funerals. For example, why are funeral companies represented negatively for doing what companies are supposed to do—seek profits? What are the negative consequences of commercialization of funerals? Are there alternatives to the commercialized funerals? An- other question that has arisen from reading Suzuki's work is why it has taken so long to commercialize funerals (cf. wed- dings), and how this relates more broadly to modernization and commoditization. In summary, The Price of Death explores the success of Japanese funeral industries, transformations of social rela- tions in the era of mass production and consumption, and formerly little known lives of funeral professionals. This book will make a useful supplementary reading in an under- graduate class if combined with basic introductory materials to Japanese society and religion. This well-informed book is recommended to scholars interested in Japan, death rituals, social change, and economic anthropology. Indigenous Archaeology: American Indian Values and Scientific Practice. Joe Watkins. Walnut Creek, CA: AltaMira Press, 2001.234 pp. BARBARA J. MILLS University of Arizona The relationship between American Indians and the disci- pline of archaeology is at an important turning point. The Native American Graves Protection and Repatriation Act (NAGPRA) has been a reality for over a decade and, thanks to disputes such as Kennewick Man, public awareness of is- sues surrounding the relationship between American Indi- ans and archaeology is at an all-time high. Jobs in archaeol- ogy related to heritage management have increased, yet the number of American Indians who choose archaeology as a profession is relatively low. Joe Watkins asks the important question: "Why don't more American Indians get involved in archaeology?" (p. ix). He then explains: They have been excluded for so long that they are often left to feel like for- eigners in a strange country. Given this feeling, we might re- phrase Watkins's question and ask: Why should more American Indians get involved? To Watkins, the answer is clearly the issue of self-determination. Watkins's stated goal is to write a book that focuses on the issues of greatest interest to American Indians in their con- flict with archaeologists. Watkins, a member of the Choc- taw tribe and an archaeologist with the Andarko Agency of the U.S. Bureau of Indian Affairs, is uniquely qualified to do so. He is active in many professional associations and has become a mentor to many of the American Indians who have become archaeologists in the past decade. Watkins points out that despite past egregious behavior on the part of many archaeologists, American Indians should be in- volved in archaeology. He emphasizes how this can be done, especially through the compliance process that has grown out of the implementation of legislation relating to archaeological and historical properties. The emphasis on the compliance process is related to his professional em- ployment as a federal archaeologist, and makes sense given that more than half of all archaeologists are employed out- side the academy. This book, however, is more than a primer and for more than an American Indian audience. It is an excellent synthe- sis of the principal issues that face all North American ar- chaeologists and a balanced discussion of the underlying cultural values of American Indians. It should be read by all archaeologists so that they can understand why indigenous people object to much of what archaeologists do. It is also an ideal starting point for the teaching of professional ethics and legislation related to archaeology. The book is divided into two parts. Part 1 addresses several issues that confront the successful practice of an indigenous archaeology: the stormy past relationship of archaeologists and American Indians, ethics in anthropology and archae- ology, laws protecting American Indian cultural resources, and attitudes of archaeologists toward American Indians. Part 2 presents several case studies that illustrate successes and failures in the interaction of American Indian values, ethics, and heritage management: the Navajo Nation cul- tural resources program, the Pawnee and the Salina burial pit, the East Wanatchee Clovis site, Kennewick Man, and in- ternational repatriation efforts. The book closes with a chapter that is both introspective and prospective—introspective in the way that Watkins discusses his personal opinions and motivations, prospective in the way that it lays out a path for future interactions. This final chapter is worth reading for the author's sense of humor alone. Some of the subjects of this book are becoming familiar terrain. David Hurst Thomas's Skull Wars (2001) reviews the reburial issue and especially the Kennewick Man case. Both Devon Mihesuah's Repatriation Reader (2000) and Nina