In Ecology and Ethnogenesis, Adam R. Hodge presents a deep history of an Indigenous community too often overlooked by historians. This is a book of remarkable depth that tracks a group of people as they morphed culturally and politically during nearly a millennium. The book focuses on this group’s transformation from the Numu, the Eastern Shoshones, to the Wind River Shoshones over the course of that thousand-year span. Hodge argues that movement between vastly different ecologies prior to arrival of European colonists, as well as the changes to those environments wrought by European colonialism, played key roles in the development of modern Wind River Shoshone society. It is fundamentally an environmental history, showing how one Indigenous society’s environmental context, and their adaptation to ecological changes, shaped their social and cultural structure. “If we hope to grasp [the Wind River Shoshones’] past,” Hodge writes, “it is especially important to explore the interplay between their ancestors and the physical environments that they historically utilized” (3).The focus on the intersection of culture and ecology is well maintained throughout the book but is particularly strong in Hodge’s analysis of changing gender norms and roles within Eastern and Wind River Shoshone society. Hodge provides sensitive and nuanced discussions of polygyny and plural marriage among the Shoshones, arguing that such practices served important economic roles. “Gender complementarity and the practice of polygyny distributed critical labor practices and helped ensure productive Shoshone households and communities” during the high era of the mountain western fur trade in the early nineteenth century, Hodge argues (216–17). Gender is a major theme in this work as, in the author’s words, “ecological interrelationships that contributed to Eastern Shoshone distinctiveness often manifested in the form of gender dynamics. . . . I strive for a ‘genuine incorporation’ of Indian women’s history” (9). In this, Hodge succeeds wonderfully.Ecology and Ethnogenesis could have used another round of editing. This is not merely a matter of aesthetics—though, to be sure, word and phrase repetition can be distracting in the text. Some sentences and paragraphs run on long enough to obscure the central point the author is making, and unnecessarily wordy phrases similarly cloud meaning throughout the book. To cite one example of unnecessarily bulky sentences, in an early chapter Hodge writes: “The far northwestern portion of the Great Plains, a vast area that encompasses the grasslands of present-day Montana and Alberta, situated between the Yellowstone River on the south and the North Saskatchewan to the north, pulled Numic-speaking peoples northward along the eastern foot of the Northern Rockies because it afforded tremendous hunting opportunities” (86). Sentences of this size abound and do not clarify the story Hodge tells. This is a relatively minor drawback, but a noticeable one nonetheless.Adam Hodge’s Ecology and Ethnogenesis is a strong work of history, and the author’s emphasis on precontact Numu society and on the relationship between ecological change and gender history are welcome emphases in a field that too often ignores both. While some dense and occasionally unclear writing may mean this work appeals to a strictly academic audience, it will be of considerable use to any scholar working on the history of the North American West and those who have called that place home.