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From Yokuts to Tule River Indians: Re-Creation of the Tribal Identity On
From Yokuts to Tule River Indians: Re-creation of the Tribal Identity on the Tule River Indian Reservation in California from Euroamerican Contact to the Indian Reorganization Act of 1934 By Kumiko Noguchi B.A. (University of the Sacred Heart) 2000 M.A. (Rikkyo University) 2003 Dissertation Submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in Native American Studies in the Office of Graduate Studies of the University of California Davis Approved Steven J. Crum Edward Valandra Jack D. Forbes Committee in Charge 2009 i UMI Number: 3385709 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMI 3385709 Copyright 2009 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Kumiko Noguchi September, 2009 Native American Studies From Yokuts to Tule River Indians: Re-creation of the Tribal Identity on the Tule River Indian Reservation in California from Euroamerican contact to the Indian Reorganization Act of 1934 Abstract The main purpose of this study is to show the path of tribal development on the Tule River Reservation from 1776 to 1936. It ends with the year of 1936 when the Tule River Reservation reorganized its tribal government pursuant to the Indian Reorganization Act (IRA) of 1934. -
The Wintu and Their Neighbors: a Very Small World-System
THE WINTU AND THEIR NEIGHBORS: A VERY SMALL WORLD-SYSTEM Christopher Chase-Dunn Department of Sociology Johns Hopkins University Baltimore, ND 21218 ABSTRACT The world-systems perspective analyzes the modern international system. This approach can be applied to long range social evolution by studying smaller regional intersocietal systems such as the late pre-contact Wintu and their neighbors. Three questions: 1. What was the nature of integration among wintu groups and between them and neighboring groups? 2. What are the spatial characteristics of this network regarding fall off of the impact of events? 3. Was there regional soc~ally structured inequality in this system? Archaeological data may allow estimation of extent and rate of Wintu expansion, obsidian trade patterns, settlement sizes, and other features of this little world-system. INTRODUCTION This paper describes a theoretical approach for the comparative study of world-systems and a preliminary consideration of a small regional intersocietal system composed of the Wintu people and their neighbors in Northern California. I am currently engaged in the study of two "cases" of relatively small intersocietal networks -- the Wintu-centered system and late prehistoric Hawaii (Chase-Dunn 1991). This paper describes my preliminary hypotheses and examines possibilities for using archaeological, ethnographic, and documentary evidence for answering questions raised by the world-systems perspective. The world-systems perspective is a theoretical approach which has been developed to analyze the dynamics of the Europe centered, and now-global, political economy composed of national societies (cf. Wallerstein 1974, 1979; Chase-Dunn 1989; and a very readable introduction in Shannon 1989). One important structure in this modern world-system is the core/periphery hierarchy -- a stratified system of relations among dominant "advanced" core states and dependent and "underdeveloped" peripheral areas. -
A. L. Kroeber Papers, 1869-1972
http://oac.cdlib.org/findaid/ark:/13030/tf3d5n99tn No online items Guide to the A. L. Kroeber Papers, 1869-1972 Processed by Xiuzhi Zhou Jane Bassett Lauren Lassleben Claora Styron; machine-readable finding aid created by James Lake The Bancroft Library. University of California, Berkeley Berkeley, California, 94720-6000 Phone: (510) 642-6481 Fax: (510) 642-7589 Email: [email protected] URL: http://bancroft.berkeley.edu © 1998 The Regents of the University of California. All rights reserved. Note History --History, University of California --History, UC BerkeleyGeographical (by Place) --University of California --University of California BerkeleySocial Sciences --AnthropologySocial Sciences --Area and Interdisciplinary Studies --Native American Studies Guide to the A. L. Kroeber BANC FILM 2049 BANC MSS C-B 925 1 Papers, 1869-1972 Guide to the A. L. Kroeber Papers, 1869-1972 Collection number: BANC FILM 2049 BANC MSS C-B 925 The Bancroft Library University of California, Berkeley Berkeley, California Contact Information: The Bancroft Library. University of California, Berkeley Berkeley, California, 94720-6000 Phone: (510) 642-6481 Fax: (510) 642-7589 Email: [email protected] URL: http://bancroft.berkeley.edu Processed by: Xiuzhi Zhou Jane Bassett Lauren Lassleben Claora Styron Date Completed: 1997 Encoded by: James Lake © 1998 The Regents of the University of California. All rights reserved. Collection Summary Collection Title: A. L. Kroeber Papers, Date (inclusive): 1869-1972 Collection Number: BANC FILM 2049 BANC MSS C-B 925 Creator: Kroeber, A. L. (Alfred Louis), 1876-1960 Extent: Originals: 40 boxes, 21 cartons, 14 volumes, 9 oversize folders (circa 45 linear feet)Copies: 187 microfilm reels: negative (Rich. -
Clifford-Ishi's Story
ISHI’S STORY From: James Clifford, Returns: Becoming Indigenous in the 21st Century. (Harvard University Press 2013, pp. 91-191) Pre-publication version. [Frontispiece: Drawing by L. Frank, used courtesy of the artist. A self-described “decolonizationist” L. Frank traces her ancestry to the Ajachmem/Tongva tribes of Southern California. She is active in organizations dedicated to the preservation and renewal of California’s indigenous cultures. Her paintings and drawings have been exhibited world wide and her coyote drawings from News from Native California are collected in Acorn Soup, published in 1998 by Heyday Press. Like coyote, L. Frank sometimes writes backwards.] 2 Chapter 4 Ishi’s Story "Ishi's Story" could mean “the story of Ishi,” recounted by a historian or some other authority who gathers together what is known with the goal of forming a coherent, definitive picture. No such perspective is available to us, however. The story is unfinished and proliferating. My title could also mean “Ishi's own story,” told by Ishi, or on his behalf, a narration giving access to his feelings, his experience, his judgments. But we have only suggestive fragments and enormous gaps: a silence that calls forth more versions, images, endings. “Ishi’s story,” tragic and redemptive, has been told and re-told, by different people with different stakes in the telling. These interpretations in changing times are the materials for my discussion. I. Terror and Healing On August 29th, 1911, a "wild man,” so the story goes, stumbled into civilization. He was cornered by dogs at a slaughterhouse on the outskirts of Oroville, a small town in Northern California. -
Ishi and Anthropological Indifference in the Last of His Tribe
International Journal of Humanities and Social Science Vol. 3 No. 11; June 2013 "I Heard Your Singing": Ishi and Anthropological Indifference in the Last of His Tribe Jay Hansford C. Vest, Ph.D. Enrolled member Monacan Indian Nation Direct descendent Opechanchanough (Pamunkey) Honorary Pikuni (Blackfeet) in Ceremonial Adoption (June 1989) Professor of American Indian Studies University of North Carolina at Pembroke One University Drive (P. O. Box 1510) Pembroke, NC 28372-1510 USA. The moving and poignant story of Ishi, the last Yahi Indian, has manifested itself in the film drama The Last of His Tribe (HBO Pictures/Sundance Institute, 1992). Given the long history of Hollywood's misrepresentation of Native Americans, I propose to examine this cinematic drama attending historical, ideological and cultural axioms acknowledged in the film and concomitant literature. Particular attention is given to dramatic allegorical themes manifesting historical racism, Western societal conquest, and most profoundly anthropological indifference, as well as, the historical accuracy and the ideological differences of worldview -- Western vis-à-vis Yahi -- manifest in the film. In the study of worldviews and concomitant values, there has long existed a lurking "we" - "they" proposition of otherness. Ever since the days of Plato and his Western intellectual predecessors, there has been an attempt to locate and explicate wisdom in the ethnocentric ideological notion of the "civilized" vis-à-vis the "savage." Consequently, Plato's thoughts are accorded the standing of philosophy -- the love of wisdom -- while Black Elk's words are the musings of the "primitive" and consigned to anthropology -- the science of man. Philosophy is, thusly, seen as an endeavor of "civilized" Western man whom in his "science of man" or anthropological investigation may record the "ethnometaphysics" of "primitive" or "developing" cultures. -
Prehistoric Rock Art As an Indicator of Cultural Interaction and Tribal Boundaries in South-Central California
Journal of California and Great Basin Anthropology Vol. 13, No. 1, pp. 15-28(1991). Prehistoric Rock Art as an Indicator of Cultural Interaction and Tribal Boundaries in South-central California GEORGIA LEE, P.O. Box 6774, Los Osos, CA 93402. WILLIAM D. HYDER, Social Sciences Div., Univ. of California, Santa Cruz, CA 95064. XN this paper we explore the use of rock art as images seen under the influence of Datura are an indicator of cultural interaction between mandala forms (i.e., elaborate circular designs) neighboring tribal groups in south-central Cal and tiny dots that surround objects. These forms ifornia. The area is of particular interest are ubiquitous in Chumash rock paintings and because of numerous shared cultural traits, possibly were inspired by drug-induced including a spectacular geometric polychrome phenomena. painting tradition (Steward 1929; Fenenga 1949; While much more can be written about rock Grant 1965). Although there can be no doubt art, we do not attempt in this paper to answer that people of this region formed linguistically questions concerning the meaning of the art, its distinct ethnic groups, the interaction between myriad functions in society, or problems of them involved much more than shared elements dating. Our focus lies instead in exploring the of material culture; they also shared some ways and means to use rock painting styles to religious beliefs (Hudson and Blackburn 1978). identify cultural interaction and tribal bound Thus, rock art, as one indicator of ideological aries. systems, provides an important piece of evidence In reference to artistic styles, geometric for the investigation of cultural interaction in figures not only are found throughout the area, south-central California (cf. -
The Supernatural World of the Kawaiisu by Maurice Zigmond1
The Supernatural World of the Kawaiisu by Maurice Zigmond1 The most obvious characteristic at the supernatural world of the Kawaiisu is its complexity, which stands in striking contrast to the “simplicity” of the mundane world. Situated on and around the southern end of the Sierra Nevada mountains in south - - central California, the tribe is marginal to both the Great Basin and California culture areas and would probably have been susceptible to the opprobrious nineteenth century term, ‘Diggers’ Yet, if its material culture could be described as “primitive,” ideas about the realm of the unseen were intricate and, in a sense, sophisticated. For the Kawaiisu the invisible domain is tilled with identifiable beings and anonymous non-beings, with people who are half spirits, with mythical giant creatures and great sky images, with “men” and “animals” who are localized in association with natural formations, with dreams, visions, omens, and signs. There is a land of the dead known to have been visited by a few living individuals, and a netherworld which is apparently the abode of the spirits of animals - - at least of some animals animals - - and visited by a man seeking a cure. Depending upon one’s definition, there are apparently four types of shamanism - - and a questionable fifth. In recording this maze of supernatural phenomena over a period of years, one ought not be surprised to find the data both inconsistent and contradictory. By their very nature happenings governed by extraterrestrial fortes cannot be portrayed in clear and precise terms. To those involved, however, the situation presents no problem. Since anything may occur in the unseen world which surrounds us, an attempt at logical explanation is irrelevant. -
Plants Used in Basketry by the California Indians
PLANTS USED IN BASKETRY BY THE CALIFORNIA INDIANS BY RUTH EARL MERRILL PLANTS USED IN BASKETRY BY THE CALIFORNIA INDIANS RUTH EARL MERRILL INTRODUCTION In undertaking, as a study in economic botany, a tabulation of all the plants used by the California Indians, I found it advisable to limit myself, for the time being, to a particular form of use of plants. Basketry was chosen on account of the availability of material in the University's Anthropological Museum. Appreciation is due the mem- bers of the departments of Botany and Anthropology for criticism and suggestions, especially to Drs. H. M. Hall and A. L. Kroeber, under whose direction the study was carried out; to Miss Harriet A. Walker of the University Herbarium, and Mr. E. W. Gifford, Asso- ciate Curator of the Museum of Anthropology, without whose interest and cooperation the identification of baskets and basketry materials would have been impossible; and to Dr. H. I. Priestley, of the Ban- croft Library, whose translation of Pedro Fages' Voyages greatly facilitated literary research. Purpose of the sttudy.-There is perhaps no phase of American Indian culture which is better known, at least outside strictly anthro- pological circles, than basketry. Indian baskets are not only concrete, durable, and easily handled, but also beautiful, and may serve a variety of purposes beyond mere ornament in the civilized household. Hence they are to be found in. our homes as well as our museums, and much has been written about the art from both the scientific and the popular standpoints. To these statements, California, where American basketry. -
De Laguna 1960:102
78 UNIVERSITY ANTHROPOLOGY: EARLY1DEPARTMENTS IN THE UNITED STATES John F. Freeman Paper read before the Kroeber Anthropological Society April 25, 1964, Berkeley, California I. The Conventional View Unlike other social sciences, anthropology prides itself on its youth, seeking its paternity in Morgan, Tylor, Broca, and Ratzel, its childhood in the museum and its maturity in the university. While the decades after 1850 do indeed suggest that a hasty marriage took place between Ethnology, or the study of the races of mankind conceived as divinely created, and Anthropology, or the study of man as part of the zoological world; the marriage only symbol- ized the joining of a few of the tendencies in anthropology and took place much too late to give the child an honest name. When George Grant MacCurdy claimed in 1899 that "Anthropology has matured late," he was in fact only echoing the sentiments of the founders of the Anthropological Societies of Paris (Paul Broca) and London (James Hunt), who in fostering the very name, anthropology, were urging that a science of man depended upon prior develop- ments of other sciences. MacCurdy stated it In evolutionary terms as "man is last and highest in the geological succession, so the science of man is the last and highest branch of human knowledge'" (MacCurdy 1899:917). Several disciples of Franz Boas have further shortened the history of American anthropology, arguing that about 1900 anthropology underwent a major conversion. Before that date, Frederica de Laguna tells us, "anthropologists [were] serious-minded amateurs or professionals in other disciplines who de- lighted in communicating-across the boundaries of the several natural sci- ences and the humanities, [because] museums, not universities, were the cen- ters of anthropological activities, sponsoring field work, research and publication, and making the major contributions to the education of profes- sional anthropologists, as well as serving the general public" (de Laguna 1960:91, 101). -
Art, Artifact, Anthropology: the Display and Interpretation of Native American Material Culture in North American Museums Laura Browarny Seton Hall University
Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) 2010 Art, Artifact, Anthropology: The Display and Interpretation of Native American Material Culture in North American Museums Laura Browarny Seton Hall University Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Anthropology Commons, and the Arts and Humanities Commons Recommended Citation Browarny, Laura, "Art, Artifact, Anthropology: The Display and Interpretation of Native American Material Culture in North American Museums" (2010). Seton Hall University Dissertations and Theses (ETDs). 736. https://scholarship.shu.edu/dissertations/736 Art, Artifact, Anthropology: The Display and Interpretation of Native American Material Culture in North American Museums By Laura Browarny Advised by Dr. Charlotte Nichols, Ph.D Thesis submitted in partial fulfillment of the requirements for the degree of: Master of Arts in Museum Professions Seton Hall University, South Orange, NJ August 2010 Abstract Native American material culture appears in a wide variety of museum contexts across the United States. Historically, these artifacts have been misinterpreted, misrepresented, and ultimately disrespected. Today, many museums are making strides to reorganize and rejuvenate their American lndian collections, and these attempts are manifested differently in each museum genre. In this paper, I discuss the history of the display of lndian objects in different types of museums, the ways in which these methods of display have evolved over time, and how these early conventions still influence current museum practices. I analyze the theory and works of Franz Boas and relate his early methods to modern museum practices. Finally, I present a series of case studies on various museums that actively collect and exhibit lndian cultural material, including the Metropolitan Museum of Art, The American and Field Museums of Natural History, the Museum of lndian Arts and Culture, and the Navajo Nation Museum. -
UC Irvine UC Irvine Electronic Theses and Dissertations
UC Irvine UC Irvine Electronic Theses and Dissertations Title Modern Monumentality: Art, Science, and the Making of Southern Mexico Permalink https://escholarship.org/uc/item/2fg292mm Author Kett, Robert John Publication Date 2015 Supplemental Material https://escholarship.org/uc/item/2fg292mm#supplemental Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA, IRVINE Modern Monumentality: Art, Science, and the Making of Southern Mexico DISSERTATION submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in Anthropology by Robert John Kett Dissertation Committee: Associate Professor Mei Zhan, Chair Professor George Marcus Professor Bill Maurer Associate Professor Rachel O’Toole 2015 Earlier version of Chapter 1 © 2014 California Academy of Sciences Earlier version of Chapter 5 © 2015 University of California Press All other material © 2015 Robert John Kett Dedication For Sue, Dwight, and Albert and in memory of Bob and Peggy. ii TABLE OF CONTENTS Page ACKNOWLEDGEMENTS iv CURRICULUM VITAE v ABSTRACT OF DISSERTATION vi INTRODUCTION 1 CHAPTER 1 Ornithologists in Olman: Epistemological Ecologies in the Field and the Museum 20 CHAPTER 2 Pan-American Itineraries: Incorporating the Southern Mexican Frontier 44 CHAPTER 3 Modern Frictions: Plays for Territory at La Venta 74 CHAPTER 4 Monumentality as Method: Archaeology and Land Art in the Cold War 103 CHAPTER 5 Archiving Oil: The Practice and Politics of Information 142 BIBLIOGRAPHY 171 iii ACKNOWLEDGEMENTS This dissertation has benefitted from the kindness of many mentors, friends, family members, and collaborators. I would first like to thank my advisor, Mei Zhan, for being such a sympathetic guide during the conception and execution of this project. -
Reminiscences of Anthropological Currents in America Half a Century Ago
UC Berkeley Anthropology Faculty Publications Title Reminiscences of Anthropological Currents in America Half a Century Ago Permalink https://escholarship.org/uc/item/2vk1833m Journal American Anthropologist, 58(6) Author Lowie, Robert H. Publication Date 1956-12-01 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Reminiscences of Anthropological Currents in America Half a Century Ago ROBERT H. LOWIE University of California HE Editor of the AMERICAN ANTHROPOLOGIST has asked me to offer "some T discussion and analysis of the intellectual ferment, the various ideas and interests, and the important factual discoveries in their relationship to these ideas, that were current during the period of your early years as an anthropolo gist." In responding I shall have to go far afield. The task suggested implies nevertheless two noteworthy restrictions. Factual discoveries are irrelevant (except as they influenced ideas), as is administrative promotion of scientific interests. Accordingly, though sharing Sapir's judgment that as a field worker J. O. Dorsey was "ahead of his age," I must ignore him for present purposes. Again, there will be only brief references to Frederic Ward Putnam (1839-1915) and to Frederic Webb Hodge (1864-1956); as to Powell and McGee, only their thinking demands extended notice. It is well to recall that in 1904, when I began graduate work, only Columbia, Harvard, and California had full-fledged academic departments of anthropol ogy, but the Field Museum, a descendant of the Chicago World's Fair of 1893, had been fostering research, as had the Bureau of American Ethnology and the United States National Museum.