Recent years have witnessed debates over use of public lands for spiritual purposes. Those debates are usually viewed as pitting spiritual and cultural values of Native Americans against secular interests of dominant culture (Burton, p. 3). Lloyd Burton, in Worship and Wilderness, demonstrates that real situation is much more complex and multidimensional. He breaks new ground, going beyond standard legal and anthropological categories, to present a rich ethnographic study (p. 6). doing so, Burton reaches a surprising conclusion: that Native Americans and dominant culture alike are rediscovering the sacred in nature (p. 6). He believes that revival of environmental (p. 269) will foster more harmonious relationships among peoples and further Native American interests. Burton's book is thorough and balanced enough to support alternative readings (p. 14), and this article offers one. This reading emphasizes not similarities between indigenous and immigrant peoples, but long-standing historical differences between them. A cultural dialogue that acknowledges these differences ultimately may do more to further Burton's aspirations than any revival of ancient The Revival of Ancient Environmental Wisdom and Future of Public Lands Management Burton asserts that Western religion is beginning to relearn lessons from its own history that surviving tribal peoples have managed never to forget (p. 8). He first observes that core elements of Native American religions are contemplation-an extrarational way of knowing-and connection-a close relationship between individual and environment. Indigenous peoples are intimate with nature. In fact, to speak . . . of spiritual traditions and environment is conceptually awkward, since . . . indigenous spiritual traditions are altogether of environment rather than separable from (p. 33). Some tribes literally believe that they were born from earth (p. 34) or that they join with it upon death (p. 44). Burton then claims that native spirituality serves as an elder brother, anticipating movements within dominant culture.1 As evidence, Burton points to revival of pre-Christian earthen spiritual traditions (p. 272), eco-feminism movement (p. 187), growing interest in Buddhism and Taoism (pp. 255-8), emergence of New Age religions (p. 274), greening of Jewish and Christian faiths (pp. 258-61), and even spiritual experiences of persons lacking religious beliefs (pp. 6, 58-61). Burton thinks that rediscovery of environmental learning is transforming public lands management.2 For one, rediscovery is encouraging a consensus-oriented mutual accommodation of intercultural differences, (p. 198) a process preferable to adversarial, either/or context of constitutional litigation (p. 5). By building on shared values, rather than on power and rights, negotiators can reach a just and durable agreement (pp. 289-90). By sparking interfaith dialogue and hosting spiritual ceremonies, national parks serve as classrooms, mediating institutions that teach importance of environmental wisdom. Burton illustrates interest-based negotiation with conflict over Devil's Tower, a site used by rock climbers for recreation and Native Americans for worship. For several months in mid1990s, representatives from each group met, finally agreeing to a one-month voluntary limitation on climbing activities. This remarkable agreement resulted from mutual education, cross-cultural brokering, and solutions rooted in cultural values.3 Burton also believes that rediscovery of environmental wisdom is transforming legal doctrine. Traditionally, native peoples seeking to preserve their way of life could only appeal to federal government's trust responsibility, which is derived from its authority to enter into treaties. …