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Ishi Means Man: [Essays]
Thomas Merton
71 pages, Paperback
First published June 1, 1976
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62 people want to read
About the author
Thomas Merton
584 books1,933 followersThomas Merton, religious name M. Louis, was an American Trappist monk, writer, theologian, mystic, poet, social activist and scholar of comparative religion. In December 1941 he entered the Trappist Abbey of Gethsemani and in May 1949 he was ordained to priesthood. He was a member of the convent of the Abbey of Our Lady of Gethsemani, near Bardstown, Kentucky, living there from 1941 to his death.
Merton wrote more than 50 books in a period of 27 years, mostly on spirituality, social justice and a quiet pacifism, as well as scores of essays and reviews. Among Merton's most enduring works is his bestselling autobiography The Seven Storey Mountain (1948). His account of his spiritual journey inspired scores of World War II veterans, students, and teenagers to explore offerings of monasteries across the US. It is on National Review's list of the 100 best nonfiction books of the century.
Merton became a keen proponent of interfaith understanding, exploring Eastern religions through his study of mystic practice. His interfaith conversation, which preserved both Protestant and Catholic theological positions, helped to build mutual respect via their shared experiences at a period of heightened hostility. He is particularly known for having pioneered dialogue with prominent Asian spiritual figures, including the Dalai Lama XIV; Japanese writer D.T. Suzuki; Thai Buddhist monk Buddhadasa Bhikkhu, and Vietnamese monk Thich Nhat Hanh. He traveled extensively in the course of meeting with them and attending international conferences on religion. In addition, he wrote books on Zen Buddhism, Confucianism, and Taoism, and how Christianity is related to them. This was highly unusual at the time in the United States, particularly within the religious orders.
Merton wrote more than 50 books in a period of 27 years, mostly on spirituality, social justice and a quiet pacifism, as well as scores of essays and reviews. Among Merton's most enduring works is his bestselling autobiography The Seven Storey Mountain (1948). His account of his spiritual journey inspired scores of World War II veterans, students, and teenagers to explore offerings of monasteries across the US. It is on National Review's list of the 100 best nonfiction books of the century.
Merton became a keen proponent of interfaith understanding, exploring Eastern religions through his study of mystic practice. His interfaith conversation, which preserved both Protestant and Catholic theological positions, helped to build mutual respect via their shared experiences at a period of heightened hostility. He is particularly known for having pioneered dialogue with prominent Asian spiritual figures, including the Dalai Lama XIV; Japanese writer D.T. Suzuki; Thai Buddhist monk Buddhadasa Bhikkhu, and Vietnamese monk Thich Nhat Hanh. He traveled extensively in the course of meeting with them and attending international conferences on religion. In addition, he wrote books on Zen Buddhism, Confucianism, and Taoism, and how Christianity is related to them. This was highly unusual at the time in the United States, particularly within the religious orders.
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Displaying 1 - 8 of 8 reviews
June 7, 2023
This slender collection of five essays written by Merton was assembled and published after his untimely death in l968. It has a short foreword by Dorothy Day who mentions that some of them had previously been published in her CATHOLIC WORKER, adding that they contribute to our often scanty knowledge of the Indians of the Americas.
The title essay is based on the life of Ishi who was known as the “last wild Indian”, the last remaining member of the Yahi tribe in California, a small group which tried to keep away from white civilization as much as possible. Ishi died in l916. Merton finds much to admire in the tribe, particularly that they felt they were in the right, and were never guilt-ridden. He draws an analogy between the Indian wars of the 19th century and the Viet Nam war, an obsession with completely wiping out a communist enemy regarded as diabolical. An interesting analogy, but I think Merton is stretching his anti-war point.
The Indians were anything but diabolical and most of the other essays comment on their way of life and what meanings it could have for us. For example, the “vision quests” of the plains Indians at their best were integrated into a spiritual experience that had psychic validity in how to live one’s life. Modern humans may think they have visions, too, but too often they become self-defeaing if they are systematized for the purpose of personal gain.
Most of the book concentrates on the central Mayan civilization before the coming of the Spanish and the destruction of a culture. Merton writes of the many Mayans who accepted Christianity and integrated many of its Biblical ideas into Mayan society. What was rejected was the un-Christian behavior of the newcomers. Specifically, that meant a contempt for growing and living things, especially the sacred corn plant, and the practice of enslaving the natives.
In fact, Merton points out that the Mayans had taken control of much the Yucatan Peninsula by the mid-19th century but lost it and were pushed back into the jungle because they were not adept at using military and political power, essential to any modern state. They withdrew and began to form groups that often saw the end of the world coming. They may seem like illogical fantasies, but they satisfied a need for community, and as Merton points out, these movements, sects, they could be called, have been characteristic in the Western world since the Middle Ages.
Merton closes this book of essays by remarking that these primitive cultures flourished in small agrarian societies that looked back, not forward to modern society which has become increasingly urbanized with electronic media relationships. Will this culture create a “new kind of jungle, the electronic labyrinth” with ever increasing abstraction and violence which will become commonplace? And what kind of revolts, if any, will this new life bring? Considering that Merton wrote these words more thn 50 years ago, they are surprisingly relevant today.
The title essay is based on the life of Ishi who was known as the “last wild Indian”, the last remaining member of the Yahi tribe in California, a small group which tried to keep away from white civilization as much as possible. Ishi died in l916. Merton finds much to admire in the tribe, particularly that they felt they were in the right, and were never guilt-ridden. He draws an analogy between the Indian wars of the 19th century and the Viet Nam war, an obsession with completely wiping out a communist enemy regarded as diabolical. An interesting analogy, but I think Merton is stretching his anti-war point.
The Indians were anything but diabolical and most of the other essays comment on their way of life and what meanings it could have for us. For example, the “vision quests” of the plains Indians at their best were integrated into a spiritual experience that had psychic validity in how to live one’s life. Modern humans may think they have visions, too, but too often they become self-defeaing if they are systematized for the purpose of personal gain.
Most of the book concentrates on the central Mayan civilization before the coming of the Spanish and the destruction of a culture. Merton writes of the many Mayans who accepted Christianity and integrated many of its Biblical ideas into Mayan society. What was rejected was the un-Christian behavior of the newcomers. Specifically, that meant a contempt for growing and living things, especially the sacred corn plant, and the practice of enslaving the natives.
In fact, Merton points out that the Mayans had taken control of much the Yucatan Peninsula by the mid-19th century but lost it and were pushed back into the jungle because they were not adept at using military and political power, essential to any modern state. They withdrew and began to form groups that often saw the end of the world coming. They may seem like illogical fantasies, but they satisfied a need for community, and as Merton points out, these movements, sects, they could be called, have been characteristic in the Western world since the Middle Ages.
Merton closes this book of essays by remarking that these primitive cultures flourished in small agrarian societies that looked back, not forward to modern society which has become increasingly urbanized with electronic media relationships. Will this culture create a “new kind of jungle, the electronic labyrinth” with ever increasing abstraction and violence which will become commonplace? And what kind of revolts, if any, will this new life bring? Considering that Merton wrote these words more thn 50 years ago, they are surprisingly relevant today.
April 13, 2011
The second half, Merton's musings on Mesoamerican culture, is less compelling than the first half, where Merton is on fire writing about the results of America's "Indian Policy." His essays on the experiences of Native Americans in North America should be a corrective to folks who think social consciousness was invented on college campuses in the 1990s.
November 14, 2025
Ishi Means Man: Essays on Native Americans is, appropriately, a collection of essays written by Fr. Thomas Merton in 1968, the same year he died in a freak accident in Thailand.* Two things inspired me to pick up this book: one was a conversation I had with a friend last week re: the question of the propriety of land acknowledgements in church (something I already know this book will not give me the answer to), and second was the fact that, even though I am a professor of world religions, I admit that my knowledge of Indigenous spirituality is quite limited; but as a fellow Catholic along with Merton, and one who shares Merton's lifelong interest in other religious perspectives, I see his written thoughts as a good "stepping stone" into the subject.
I'll review the first two essays here, as each one in the book stands on its own; the rest will follow a bit later (when I get a chance to read them).
The first of the book's five essays, "The Shoshoneans", discusses the alternatively paternalistic and resigned attitude twentieth century Americans have with regard to the American Indians, as demonstrated by a government document issued by the state of Idaho (which Merton quotes in order to begin his essay). We come to learn that, on one hand, the Indians are to be "found primarily on reservations", the only place where they could be in light of American progress (for they were in the way) and because "real" Americans (the white settlers and their descendants) needed protection from them (for the Indians became inexplicably violent when their land was taken from them).
Merton's tone is initially very dry and ironic as he describes the present plight of the American Indians, but then his tone changes to one of lamentation as he proceeds to imagine the alienation they must feel, dehumanized and relegated to the aforementioned reservations (land no one else wanted), no longer able to live by their old ways, hunting to survive, etc. Their culture erased, they cling to what they can, an incomplete and impossible-to-realize memory of what and who they once were. They are left with a choice: stay where they are and stagnate, or leave the reservation, assimilate, and become "Real Americans" at the cost of their identity.
Merton then turns to the people, government, and country that did all this to the American Indians, stripping them of their identity and their dignity, and suggests that, in their efforts to dehumanize them, the people and government of the United States really dehumanize themselves, by alternatively ignoring the identity of their fellow human beings, while making them into something they are not.
As I read, I connected with Merton's observation personally; I remember leaving home for the first time as a 23-year-old in 2003, leaving to attend university in Ottawa and driving through Mission South Dakota on the way to the airport in Pierre. Mission is a town in the Rosebud Indian Reservation (home of the Lakota Sioux tribe) about 9 miles from where I grew up, and I remember driving down the town's main street, seeing Indians wearing tee-shirts, driving pickup trucks, speaking English, and realizing for the first time (even though I'd grown up alongside them for more than two decades) that these people had been completely alienated from who they used to be. Merton makes a similar observation when talking about the titular Shoshoneans, a tribe relegated to reservation land in Idaho, and his words from 1968 were just as true as they were in 2003, when I had my realization, and remain true today, as well.
The second essay, "War and Vision", discusses Native American spirituality, specifically the role of vision quests and vision interpretations by young Indian men who would spend their lives as hunters and warriors, feeding and protecting their people (their success in either role determined by how well they listened to--and understood--their spirit guides).
There were two main ideas to this essay that I found interesting. The first was Merton's argument that the visions of Native American men were a valid means of acquiring knowledge, prescientific and yet verifiable, on account of their thousands of years of proven success in the pre-Columbian North American landscape. Merton's Catholicism is scarcely mentioned or referred to (aside from pointing out that many Catholics believe in guardian angels, when speculating as to what these Indian spirit guides were) as he laments the loss of a unique form of spirituality that had been all but forgotten by the turn of the twentieth century.
I appreciated that Merton makes no definite claims as to the source of the wisdom communicated through visions, whether they came from spiritual beings the American Indians were in contact with, or some kind of subconscious awareness that the Indians were able to "tap into", an ability forgotten as their lifestyle was taken from them with the arrival of white settlers (my own ancestors).
The second idea "War and Vision" considers is one also discussed earlier in Merton's first essay, "The Shoshoneans": his recognizing the loss not just of the Indians' ability to receive wisdom through spirit visions, but also their entire way of life, which was made obsolete and empty as they no longer needed to hunt, lost touch with nature, and began valuing money instead.
I did note that some of Merton's language was questionable: he more than once referred to the Indians as "primitive", though I don't think he meant this in a dismissive way (rather, Merton seems genuinely fascinated by the lost Indian life and culture); perhaps a better word would be "primal" in the sense of being more "fundamental" or "elemental", implying a connection with the world that we, in our time--and because of our reliance on technology--have lost touch with (perhaps closer to the way things were in the Garden of Eden).
Overall, this was another enjoyable essay, and I highly recommend it to anyone interested in the study of world religions. Through Catholic eyes, Merton offers us a look at a too-often overlooked form of spirituality. As people living in the lands where the Indians once lived (and as someone who grew up alongside them, on the other side of the reservation border), I think that the people who lived here before us should be recognized, remembered, and understood (whether realizing this helps me answer the question I had--the one following last week's conversation--remains to be seen).
In the meantime, three essays remain, and I look forward to reading them.
* when Merton may or may not have been taken out by the CIA, on account of his public opposition to the then-waging Vietnam War.
I'll review the first two essays here, as each one in the book stands on its own; the rest will follow a bit later (when I get a chance to read them).
The first of the book's five essays, "The Shoshoneans", discusses the alternatively paternalistic and resigned attitude twentieth century Americans have with regard to the American Indians, as demonstrated by a government document issued by the state of Idaho (which Merton quotes in order to begin his essay). We come to learn that, on one hand, the Indians are to be "found primarily on reservations", the only place where they could be in light of American progress (for they were in the way) and because "real" Americans (the white settlers and their descendants) needed protection from them (for the Indians became inexplicably violent when their land was taken from them).
Merton's tone is initially very dry and ironic as he describes the present plight of the American Indians, but then his tone changes to one of lamentation as he proceeds to imagine the alienation they must feel, dehumanized and relegated to the aforementioned reservations (land no one else wanted), no longer able to live by their old ways, hunting to survive, etc. Their culture erased, they cling to what they can, an incomplete and impossible-to-realize memory of what and who they once were. They are left with a choice: stay where they are and stagnate, or leave the reservation, assimilate, and become "Real Americans" at the cost of their identity.
Merton then turns to the people, government, and country that did all this to the American Indians, stripping them of their identity and their dignity, and suggests that, in their efforts to dehumanize them, the people and government of the United States really dehumanize themselves, by alternatively ignoring the identity of their fellow human beings, while making them into something they are not.
As I read, I connected with Merton's observation personally; I remember leaving home for the first time as a 23-year-old in 2003, leaving to attend university in Ottawa and driving through Mission South Dakota on the way to the airport in Pierre. Mission is a town in the Rosebud Indian Reservation (home of the Lakota Sioux tribe) about 9 miles from where I grew up, and I remember driving down the town's main street, seeing Indians wearing tee-shirts, driving pickup trucks, speaking English, and realizing for the first time (even though I'd grown up alongside them for more than two decades) that these people had been completely alienated from who they used to be. Merton makes a similar observation when talking about the titular Shoshoneans, a tribe relegated to reservation land in Idaho, and his words from 1968 were just as true as they were in 2003, when I had my realization, and remain true today, as well.
The second essay, "War and Vision", discusses Native American spirituality, specifically the role of vision quests and vision interpretations by young Indian men who would spend their lives as hunters and warriors, feeding and protecting their people (their success in either role determined by how well they listened to--and understood--their spirit guides).
There were two main ideas to this essay that I found interesting. The first was Merton's argument that the visions of Native American men were a valid means of acquiring knowledge, prescientific and yet verifiable, on account of their thousands of years of proven success in the pre-Columbian North American landscape. Merton's Catholicism is scarcely mentioned or referred to (aside from pointing out that many Catholics believe in guardian angels, when speculating as to what these Indian spirit guides were) as he laments the loss of a unique form of spirituality that had been all but forgotten by the turn of the twentieth century.
I appreciated that Merton makes no definite claims as to the source of the wisdom communicated through visions, whether they came from spiritual beings the American Indians were in contact with, or some kind of subconscious awareness that the Indians were able to "tap into", an ability forgotten as their lifestyle was taken from them with the arrival of white settlers (my own ancestors).
The second idea "War and Vision" considers is one also discussed earlier in Merton's first essay, "The Shoshoneans": his recognizing the loss not just of the Indians' ability to receive wisdom through spirit visions, but also their entire way of life, which was made obsolete and empty as they no longer needed to hunt, lost touch with nature, and began valuing money instead.
I did note that some of Merton's language was questionable: he more than once referred to the Indians as "primitive", though I don't think he meant this in a dismissive way (rather, Merton seems genuinely fascinated by the lost Indian life and culture); perhaps a better word would be "primal" in the sense of being more "fundamental" or "elemental", implying a connection with the world that we, in our time--and because of our reliance on technology--have lost touch with (perhaps closer to the way things were in the Garden of Eden).
Overall, this was another enjoyable essay, and I highly recommend it to anyone interested in the study of world religions. Through Catholic eyes, Merton offers us a look at a too-often overlooked form of spirituality. As people living in the lands where the Indians once lived (and as someone who grew up alongside them, on the other side of the reservation border), I think that the people who lived here before us should be recognized, remembered, and understood (whether realizing this helps me answer the question I had--the one following last week's conversation--remains to be seen).
In the meantime, three essays remain, and I look forward to reading them.
* when Merton may or may not have been taken out by the CIA, on account of his public opposition to the then-waging Vietnam War.
December 11, 2018
This short collection of essays reveals a side to "indian" life that is unappreciated by most of us. I particularly liked the essay entitled "Sacred City" about the Mayan ruins at Monte Alban. But perhaps the most important part here is Merton quoting Lord Moulton, "the measure of civilization is the extent of man's obedience to the unenforceable". Especially relevant for our times. A must read.
April 2, 2018
There is certainly some interesting stuff in here, but with so much other Merton to read there’s no reason to read these dated essays, which are kind of a generalist’s read of 1960s academic literature on Native American culture.
April 22, 2024
A lot of the 'facts' presented in this book have been proven to be false. However, the stories are not dependent on ancient history are very moving, and sad. The Euro-American people will answer to God for what we have done to the natives.
January 4, 2014
Very interesting. I was especially fascinated with "The Cross-Fighters" essay. This is because I was totally unaware of the conflict between Native Americans (specifically Mayans) and Non-Natives (specifically Ladinos [Spaniards] and mestizos [mixed race]) that occurred in the Yucatan region of Central America in the 1800s. Overall, a good and interesting quick read. :3
March 4, 2017
For Thomas Merton fans only. This is a collection of short essays by the famous 20th century Trappist monk, with a brief introduction from Dorothy Day. Merton was trying to increase American Indian awareness with these essays, so if you're already committed to learning more about American Indians, skip this and dive right into some of the primary sources he cites, like "Black Elk Speaks."
Displaying 1 - 8 of 8 reviews