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european colonist and native american
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native americans and european colonists
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Issues of indigenous archaeology have attracted a collection of ideas especially when it comes to intellectual breadth and political economy. This paper is based on a review of two articles about archaeology according to hip Colwell-Chanthaphonh etal (2010) and McGhee (2008). In light of this, the response will take into account comments as per the two articles, the significant issues raised in both and the applicative information obtained as practically conveyed out of class. The first article, ‘The Premise and Promise of Indigenous Archaeology’, there is a stern concern about the need to involve indigenous people in archaeology. It states that the values of the people, knowledge, practices and ethics should fully be included in the archaeology in the respective areas. According to the norms of all societies, many of the things that happen in a society are supposed to have the community take part to avoid rebellion. Colwell-Chanthaphonh etal describes that the need to create awareness to all stakeholders in a society is a paramount issue. He goes ahead to name the Native Americans, the Indians as well as colonialists to these areas. This is an all-inclusive society and spells out the importance of an all-inclusive excavation of information from any given society. One major reason why there is a stress for inclusion is that the people living in a given area bear a lot of resemblance to the ancient people that lived in the same area (Colwell-Chanthaphonh, Ferguson, Lippert, & Randall H. McGuire, 2010). Therefore, by virtue of accuracy, there is bound to be the right information obtained from the archaeological research. One example is that of the aborigines that have been in the same geographical and physical environment for as lo... ... middle of paper ... ...ny information that they would depend on as true (McGhee, 2008). Moreover, the inclusion is a way of verifying trends in a society. Events outside classroom, apart from being practical are however the same as those learned in class albeit different researchers having different ideas. The two articles are clearly spelling out critical issues about involvement in matters that constitute the lives of people living in a given area. The two articles have elaborated the basic aspect of archaeology and the need to put indigenous people in the plot for a constructive venture. Works Cited Colwell-Chanthaphonh, C., Ferguson, T. J., Lippert, D., & Randall H. McGuire. (2010). THE PREMISE AND PROMISE OF INDIGENOUS ARCHAEOLOGY. American Antiquity, 75(2), 228-238. McGhee, R. (2008). ABORIGINALISM AND THE PROBLEMS OF INDIGENOUS ARCHAEOLOGY. American Antiquity, 73(4), 579-597.
The Royal Alberta Museum holds a sacred object of the First Nations groups of Alberta and Saskatchewan, the Manitou Stone. This sacred object has a vast history to the Aboriginals but also has much controversy that surrounds it. Hundreds of years ago the object was removed from its original spot and was moved back and forth across the Canada, eventually ending up in Edmonton at the Royal Alberta Museum. This sacred object was said to have many powers for the First Nations people and when it was taken it brought great hardship to the First Nations groups that believed in the power of the Manitou Stone. This is only the beginning of the issues that surround this sacred object. Many different Aboriginal groups claim to own the piece but no decision has been made as to where the object should be placed. With the Manitou Stone now in the Royal Alberta Museum issues arise about the proper housing of the item and whether or not it should be retained in a museum or if it should be on First Nations land. Where the Manitou Stone is placed brings many complications and struggles for the Aboriginal people that claim ownership of the sacred object. When researching this object I was initially unaware of the significance that a museum could have to groups of people and the struggles that this could bring to these groups. This paper will explore the significance of the stone, the various viewpoints on why the object was moved originally from Iron Creek, who claims ownership to the object, and whether or not a museum is the proper place for sacred objects like the Manitou Stone to be kept.
Stephen Shennan's concern with how non-state agrarian societies have been characterized by archaeological studies in the past is well founded. Characterizing (and categorizing) non-state societies as stepping-stones evolving into future states is an outdated approach to these studies. The approach he proposed would focus on our understanding the archaeological record as the remains of social practices, rather than generalized social institutions. He refers to Bourdieu's theory of practice, and stresses the need to ground social archaeology in the micro-scale of day-to-day activities in our analyses. The study of long-term change, patterns of inequality, domination and resistance can be investigated through statistical analysis of the distributions of outcomes.
The implementation of the NAGPRA has provoked a ranging conflict in interest between two groups, the scientists on one hand and the Native American tribes on the other. As expressed by Burt, scientists have held that the skeletal remains are a source of information that helps in relating the early and the new world (304). They argue that understanding the human evolution is beneficial to the modern communities as they are able to appreciate their history and origin. Conversely, the Native American tribes are of the views that preserving human remains prevents their spirits from resting. Unrest of the spirits may bring misfortune on the current and future generations. In terms of learning their history, the Native Americans bel...
Robbins Burling, David F. Armstrong, Ben G. Blount, Catherine A. Callaghan, Mary Lecron Foster, Barbara J. King, Sue Taylor Parker, Osamu Sakura, William C. Stokoe, Ron Wallace, Joel Wallman, A. Whiten, Sherman Wilcox and Thomas Wynn. Current Anthropology, Vol. 34, No. 1 (Feb., 1993), pp. 25-53
Canada is a diverse country, home to many different peoples and cultures. It can easily be said that Biological Anthropology is one of the main reasons that we have learned so much about the many people who have lived in Canada. This can certainly be said when one thinks of all we have learned of the First Nations peoples’ through this method. However, in Canada there exists such an Act known as the Cemetery Act. This act protects many things, one of which being the protection of aboriginal burial grounds and ossuaries. Through Anthropological research in Canada, however, Ossuaries have allowed us to see and learn more about the First Nations peoples and their lives; revealing the information denied to us previously. This report will take a look at the anthropological studies of these ossuaries and burial sites while also discussing the restrictions and limitations met in accordance to said Act. For the purpose of this report, there will be particular stress placed on the Iroquois Nation, to whom this act may pertain to more than perhaps another, smaller, tribe. Through Anthropological research in Canada, Ossuaries have allowed us to see and learn more about the First Nations peoples and their lives revealing the information denied to us previously.
Bibliography:.. Bibliography 1) Bloch, Raymond. The Etruscans, New York, Fredrick A. Praeger, Inc. Publishers, 1958. 2) Bonfante,. Larissa. Etruscan Life and Afterlife, Detroit, Wayne State University Press, 1986. 3) Grant, Michael.
Sharma, B.R.. "Cultural Preservation Reconsidered." Critique of Anthropology 19 (1999): 53 - 61 . College of Anthropology . Web. 2 Apr. 2011.
The lecture provided by Professor Elias Kary on the nineteenth of November merely was a recapitulation and overview of the previous lecture, plus a summarization of the past few weeks of class lecture/material. There was an overview of Applied Anthropology and how “anthropologists have a practical place in solving problems.” (Kary 2015) There was an overview of colonialism; the Maori and Moriori of New Zealand; and the history of anthropology itself. There was a foray into the work of Charles Mann and revisionist history, particularly from the point of view of his book 1491. World systems were discussed at some length and a short overview of the film from previous class session. Then the professor went into the structure and what the class needed to provide for the final paper the next week; class then concluded early on account of the large paper due.
2003Virtue Ethics and the Practice of History: Native Americans and Archaeologists along the San Pedro Valley of Arizona. Pp 2-32. Association for Practical and Professional Ethics Twelfth Annual Meeting.
Kathryn book Life in the Pueblo is based on excavations that she did at Lizard Man Village (Kamp, 1997). This was a small pueblo located in Arizona which is believed to be inhabited between 11th and 13th century. These ancient excavations were first carried out by United States Forest Service and were parts of Grinnell College field school (Kamp, 1997). The aim of the book was to describe Lizard Man Village and present excavation processes and analysis. Kamp 1997 offers archaeological interpretation of the site in relation to the past understandings. She bring out successfully three narratives. These narratives include ethnographic data in relationship to traditional accounts from Hopi (a place which is believed to be the first resident of Lizard Man) (Kamp, 1997). He also bring out clearly the issue of archaeology as well as fictional account basing it on both ethnography and archaeology.
In compiling this text, Henderson uses the stories and histories gathered from Mi’kmaq families and elders, blending them with European documentation of the events and peoples discussed which have been critically analyzed us...
archaeology of the 1960s and 1970s proposed that material culture ought to be considered in
According to The Society for American Archaeology, the definition of Archaeology is, “to obtain a chronology of the past, a sequence of events and dates that, in a sense, is a backward extension of history.” The study of ancient civilizations and archaeology is rather ambiguous due to the primitive nature of the time period. With little imagery and even less textual evidence, professionals in the field must work diligently when studying their subjects. Naturally, archaeologists cannot see or communicate with those whom they are studying, so they must be extraordinarily meticulous when analyzing past cultures. This relates to all aspects of the ancient world including; foods, raw materials, artifacts, agriculture, art work and pottery. All of these elements can collectively provide new and innovative information to curious archaeologists who may wish to gain a better understanding of those who came before us. This information is equally beneficial for both historians and archaeologists who plan to compare the histories of societies from all around the world. In the world of archaeology, archaeologists strive to better explain human behavior by analyzing our past. Therefore, the study of archaeology is a key element in understanding a time before our own.
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a
Archaeology plays a crucial role in the maintenance of cultural heritage and restoration of it to various groups of people around the world. From Native Americans to the Aboriginal people of Australia and the Shona in Zimbabwe, archaeology has strived to maintain and restore heritage that would otherwise be lost to these groups of people. Through archaeology reconstruction and rebuilding of cultural heritage sites can be made, antiquities can provide a gateway to the past, and groups once stripped of their ways of life can begin to learn about what exactly their ancestors left behind. Through organizations like UNESCO and efforts of diligent archaeologist around the globe, it is possible to maintain heritage for many generations to come.