Indian From the Inside: Native American Philosophy and Cultural Renewal (Second Edition), by D. H. McPherson & J. D. Rabb. McFarland and Company, Inc., 2011. 225 pages (ISBN 978-0-7864-4348-2, $35.00) Reviewed by Marie Kuriychuk DOI: 10.1037/a0026764 Canadian society today contains a wide variety of ethnic and cultural groups including the First Nations people who predated the arrival of the mainstream European settlers. The federal prison system reflects this diversity and requires forensic psychologists to span the different perspectives to effectively assess and treat offenders in their care. As a clinician trained in the white, mainstream perspective offered by academic programs of the past, I am continually looking for resources that would broaden my viewpoint and adapt clinical techniques to offenders with varied cultural backgrounds. Indian from the Inside is a rare find that gives both theoretical and practical insight into the worldview of the Native people. The second edition of this book comes out 18 years after the original text, offering an expanded view that now includes a broader perspective of Native philosophy that spans American as well as Canadian narratives. As noted by Jace Weaver in the forward, this edition is almost a completely new book that incorporates recent research and no longer suffers from the lack of coherence that Weaver found to be evident in the first edition. The audiors have spent more than 30 years researching Native American philosophy, pioneering in 1990 a Native Canadian philosophy course at Lakehead University. The goal of their efforts is to avoid the outside view of the Native by focusing on perspectives from inside the Native way. In the opening chapter the authors set out the foundations for Native American philosophy stating that narratives can function as philosophical arguments. The second chapter asks wheuier Indians really know who they are. The answer is provided via a review of western philosophies, with an emphasis on the outside view predicate, and historical events that shaped the White/native interactions during the colonization of North America. Experiences in residential schools, for example, significandy shape the interactions of Native offenders in the criminal justice system. Giving testimony in court, answering a battery of questions, or taking paper-and-pencil tests during clinical interviews with psychologists, are foreign. The sUence and terse responses often presented to clinicians need to be seen and understood within the historical and cultural context rather than being interpreted as resistance or pathology. Chapters 3 through 5 are rich presentations of Native Pldlosophy exploring me phenomenology of the vision quest as well as native concepts of person, place and the significance of spoken and written language for the shaping of experience and world views. This telling of stories and experiential basis of the Native perspective lends itself well to a nondirective approach by the forensic clinician. Data sought by standardized testing or interviewing can still be obtained if a more circuitous approach, which allows the Native offender to tell his or her story his or her own way, is utilized. Chapter 6 takes a look at Native American philosophy gleaned from film and popular culture while the last chapter discusses the need for community based research and education. The authors state the two tenets of the book as follows: (1) The discipline of philosophy can help the Aboriginal people to understand themselves and (2) Aboriginal people have something to contribute to the discipline of philosophy (p. 1 1). The remainder of the text provides access to ancient wisdom from the Native perspective without first filtering it through western, biased optics. It repeatedly becomes clear that no one perspective can contain the whole, unerring truth. A most salient point is made by the authors in stating that Native Americans become alienated from themselves when they see themselves as others see them and when they let others dictate who they are. …