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Robinson V. Salazar 3Rd Amended Complaint
Case 1:09-cv-01977-BAM Document 211 Filed 03/19/12 Page 1 of 125 1 Evan W. Granowitz (Cal. Bar No. 234031) WOLF GROUP L.A. 2 11400 W Olympic Blvd., Suite 200 Los Angeles, California 90064 3 Telephone: (310) 460-3528 Facsimile: (310) 457-9087 4 Email: [email protected] 5 David R. Mugridge (Cal. Bar No. 123389) 6 LAW OFFICES OF DAVID R. MUGRIDGE 2100 Tulare St., Suite 505 7 Fresno, California 93721-2111 Telephone: (559) 264-2688 8 Facsimile: (559) 264-2683 9 Attorneys for Plaintiffs Kawaiisu Tribe of Tejon and David Laughing Horse Robinson 10 UNITED STATES DISTRICT COURT 11 EASTERN DISTRICT OF CALIFORNIA 12 13 KAWAIISU TRIBE OF TEJON, and Case No.: 1:09-cv-01977 BAM DAVID LAUGHING HORSE ROBINSON, an 14 individual and Chairman, Kawaiisu Tribe of PLAINTIFFS’ THIRD AMENDED 15 Tejon, COMPLAINT FOR: 16 Plaintiffs, (1) UNLAWFUL POSSESSION, etc. 17 vs. (2) EQUITABLE 18 KEN SALAZAR, in his official capacity as ENFORCEMENT OF TREATY 19 Secretary of the United States Department of the Interior; TEJON RANCH CORPORATION, a (3) VIOLATION OF NAGPRA; 20 Delaware corporation; TEJON MOUNTAIN VILLAGE, LLC, a Delaware company; COUNTY (4) DEPRIVATION OF PROPERTY 21 OF KERN, CALIFORNIA; TEJON IN VIOLATION OF THE 5th RANCHCORP, a California corporation, and AMENDMENT; 22 DOES 2 through 100, inclusive, (5) BREACH OF FIDUCIARY 23 Defendants. DUTY; 24 (6) NON-STATUTORY REVIEW; and 25 (7) DENIAL OF EQUAL 26 PROTECTION IN VIOLATION OF THE 5th AMENDMENT. 27 DEMAND FOR JURY TRIAL 28 1 PLAINTIFFS’ THIRD AMENDED COMPLAINT Case 1:09-cv-01977-BAM Document 211 Filed 03/19/12 Page 2 of 125 1 Plaintiffs KAWAIISU TRIBE OF TEJON and DAVID LAUGHING HORSE ROBINSON 2 allege as follows: 3 I. -
The Road to Iconicity in the Pa- Leoart of the American West
ekkehart malotkI The Road to Iconicity in the Pa- leoart of the American West Introduction Throughout the world, all paleoart traditions considered to be the earliest uniformly display a remarkable noniconicity, whether they occur as port- able objects or in the context of rock art. This uniformity is believed to be attributable not to cultural difusion but to an evolved, predisposing neuro- biology shared by all human beings. This panglobal similarity of the most basic phosphene-like motif repertoires also holds for the Pleistocene-Hol- ocene transition period in the American West. From Canada to Northwest Mexico and from Texas to the Paciic Coast, canyon walls, boulder faces and rock shelters served as canvases for the arriving Paleoamericans and their descendants. Their non-igurative, geocentric marking systems, summar- ily labeled here Western Archaic Tradition (Fig. 1), lasted for thousands of years until in very limited areas full-blown iconicity in the form of distinct biocentric styles set in around the Middle Holocene (Fig. 2). Many regions, however, remained committed to the graphic Western Archaic Tradition mode until A. D. 600 or later or never developed representational motifs. Preceding the onset of imagery featuring anthropomorphs and zoomorphs, a seemingly restricted vocabulary of igurative designs –, primarily animal and bird tracks as well as hand- and footprints – that can be regarded as proto-iconic forerunners along the developmental path of rock art, observ- able in the American West. 171171 ekkehart malotkI Fig. 1: Typical WAT petroglyphs from a site north of St. George, Utah (photograph E. Malotki). Fig. 2: Typical »biocentric« style imagery of the Middle/Late Holocene that marks an ideo- logical shift from the long-lasting noniconic rock art of the WAT (photograph E. -
The Museum of Northern Arizona Easton Collection Center 3101 N
MS-372 The Museum of Northern Arizona Easton Collection Center 3101 N. Fort Valley Road Flagstaff, AZ 86001 (928)774-5211 ext. 256 Title Harold Widdison Rock Art collection Dates 1946-2012, predominant 1983-2012 Extent 23,390 35mm color slides, 6,085 color prints, 24 35mm color negatives, 1.6 linear feet textual, 1 DVD, 4 digital files Name of Creator(s) Widdison, Harold A. Biographical History Harold Atwood Widdison was born in Salt Lake City, Utah on September 10, 1935 to Harold Edward and Margaret Lavona (née Atwood) Widdison. His only sibling, sister Joan Lavona, was born in 1940. The family moved to Helena, Montana when Widdison was 12, where he graduated from high school in 1953. He then served a two year mission for the Church of Jesus Christ of Latter-day Saints. In 1956 Widdison entered Brigham Young University in Provo, Utah, graduating with a BS in sociology in 1959 and an MS in business in 1961. He was employed by the Atomic Energy Commission in Washington DC before returning to graduate school, earning his PhD in medical sociology and statistics from Case Western Reserve University in Cleveland, Ohio in 1970. Dr. Widdison was a faculty member in the Sociology Department at Northern Arizona University from 1972 until his retirement in 2003. His research foci included research methods, medical sociology, complex organization, and death and dying. His interest in the latter led him to develop one of the first courses on death, grief, and bereavement, and helped establish such courses in the field on a national scale. -
An Overview of the Cultural Resources of the Western Mojave Desert
BLM LIBRARY BURE/ IT 88014080 An Overview of the Cultural Resources of the Western Mojave Desert by E . G ary Stic kel and - L ois J . W einm an Ro berts with sections by Rainer Beig ei and Pare Hopa cultural resources publications anthropology— history Cover design represents a petroglyph element from Inscription Canyon, San Bernardino County, California. : AN OVERVIEW OF THE CULTURAL RESOURCES OF THE WESTERN TOJAVE DESERT by Gary Stickel and Lois J. Weinman- Roberts Environmental Research Archaeologists: A Scientific Consortium Los Angeles with sections by Rainer Berger and Pare Hopa BUREAU OF LAND MANAGEMENT LIBRARY Denver, Colorado 88014680 Prepared for the UNITED STATES DEPARTMENT OF INTERIOR BUREAU OF LAND MANAGEMENT California Desert Planning Program 3610 Central Avenue, Suite 402 Riverside, California 92506 Contract No. YA-512-CT8-106 ERIC W. RITTER GENERAL EDITOR Bureau of Land RIVERSIDE, CA Management Library 1980 Bldg. 50, Denver Federal Center Denver, CO 80225 *•' FOREWORD Culture resource overviews such as this bring together much of the available information on prehistoric and historic peoples and present- day Native American groups along with their associated environments. The purpose behind these studies is to provide background information for the management of and research into these prehistoric, historic, and contemporary resources. This overview is one of seven covering the southern California deserts undertaken as part of a comprehensive planning effort by the Bureau of Land Management for these deserts. Overviews aid in the day-to-day management of cultural resources and in the completion of environmental analyses and research projects. Its general value to the public in the fields of education and recreation-interpretation must also be stressed. -
Bureau of Land Management Manages 270 Million Acres of Public Lands in the \\"Est and What We Learn About Past People and How They Adapted to Their Alaska
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Native American Languages, Indigenous Languages of the Native Peoples of North, Middle, and South America
Native American Languages, indigenous languages of the native peoples of North, Middle, and South America. The precise number of languages originally spoken cannot be known, since many disappeared before they were documented. In North America, around 300 distinct, mutually unintelligible languages were spoken when Europeans arrived. Of those, 187 survive today, but few will continue far into the 21st century, since children are no longer learning the vast majority of these. In Middle America (Mexico and Central America) about 300 languages have been identified, of which about 140 are still spoken. South American languages have been the least studied. Around 1500 languages are known to have been spoken, but only about 350 are still in use. These, too are disappearing rapidly. Classification A major task facing scholars of Native American languages is their classification into language families. (A language family consists of all languages that have evolved from a single ancestral language, as English, German, French, Russian, Greek, Armenian, Hindi, and others have all evolved from Proto-Indo-European.) Because of the vast number of languages spoken in the Americas, and the gaps in our information about many of them, the task of classifying these languages is a challenging one. In 1891, Major John Wesley Powell proposed that the languages of North America constituted 58 independent families, mainly on the basis of superficial vocabulary resemblances. At the same time Daniel Brinton posited 80 families for South America. These two schemes form the basis of subsequent classifications. In 1929 Edward Sapir tentatively proposed grouping these families into superstocks, 6 in North America and 15 in Middle America. -
Kodrah Kristang: the Initiative to Revitalize the Kristang Language in Singapore
Language Documentation & Conservation Special Publication No. 19 Documentation and Maintenance of Contact Languages from South Asia to East Asia ed. by Mário Pinharanda-Nunes & Hugo C. Cardoso, pp.35–121 http:/nflrc.hawaii.edu/ldc/sp19 2 http://hdl.handle.net/10125/24906 Kodrah Kristang: The initiative to revitalize the Kristang language in Singapore Kevin Martens Wong National University of Singapore Abstract Kristang is the critically endangered heritage language of the Portuguese-Eurasian community in Singapore and the wider Malayan region, and is spoken by an estimated less than 100 fluent speakers in Singapore. In Singapore, especially, up to 2015, there was almost no known documentation of Kristang, and a declining awareness of its existence, even among the Portuguese-Eurasian community. However, efforts to revitalize Kristang in Singapore under the auspices of the community-based non-profit, multiracial and intergenerational Kodrah Kristang (‘Awaken, Kristang’) initiative since March 2016 appear to have successfully reinvigorated community and public interest in the language; more than 400 individuals, including heritage speakers, children and many people outside the Portuguese-Eurasian community, have joined ongoing free Kodrah Kristang classes, while another 1,400 participated in the inaugural Kristang Language Festival in May 2017, including Singapore’s Deputy Prime Minister and the Portuguese Ambassador to Singapore. Unique features of the initiative include the initiative and its associated Portuguese-Eurasian community being situated in the highly urbanized setting of Singapore, a relatively low reliance on financial support, visible, if cautious positive interest from the Singapore state, a multiracial orientation and set of aims that embrace and move beyond the language’s original community of mainly Portuguese-Eurasian speakers, and, by design, a multiracial youth-led core team. -
Archaeological Curved Throwing Sticks from Fish Cave, Near Fallon, Nevada
UC Merced Journal of California and Great Basin Anthropology Title Archaeological Curved Throwing Sticks from Fish Cave, near Fallon, Nevada Permalink https://escholarship.org/uc/item/7133f1jb Journal Journal of California and Great Basin Anthropology, 24(1) ISSN 0191-3557 Author Tuohy, Donald R. Publication Date 2002 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Journal of California and Great Basin Anthropology Vol. 24, No. 1, pp. 13-20 (2004) 13 Archaeological Curved Throwing Sticks from Fish Gave, near Fallon, Nevada DONALD R. TUOHY Nevada State Museum, 600 North Carson Street, Carson City, NV 89701 While attending the 32"'' Annual Meeting of the Society for California Archaeologists, April 8-11, 1998, I became acquainted with Dr. Henry C. Koerper who gave a paper with two co-authors, Henry Pinkston and Michael Wilken, and the paper's title was "Nonreturn Boomerangs in Baja California Norte." I asked for a copy of that paper and one other (Koerper 1997) he had previously written, "A Game String and Rabbit Stick Cache from Borrego Valley, San Diego Country, (Koerper 1998: 252-270). I told him about two wooden "Rabbit Clubs" which had been found in Lovelock Cave, (Loud and Harrington 1929:Plate 16a and b) (Figure 1) and the nine so-called "rabbit clubs" found in Fish Cave near Fallon, Nevada by S.M. Wheeler and his wife Georgia [Wheeler S.M. and Wheeler G.N. 1969:68-70; see also Winslow (1996) and Winslow and Wedding (1997:140-150.)] I told Dr. Koerper that I would date four of the nine so-called "rabbit clubs" from Fish Cave by Accelerator Mass Spectrometry. -
Desert Renewable Energy Conservation Plan Proposed Land
DRECP Proposed LUPA and Final EIS CHAPTER III.8. CULTURAL RESOURCES III.8 CULTURAL RESOURCES This chapter presents the Affected Environment for the Land Use Plan Amendment (LUPA) Decision Area and the Desert Renewable Energy Conservation Plan (DRECP) area for cultural resources. These areas overlap, and in the following programmatic discussion are referred to broadly as the “California Desert Region.” More than 32,000 cultural resources are known in the DRECP area in every existing environmental context ⎼ from mountain crests to dry lake beds ⎼ and include both surface and subsurface deposits. Cultural resources are categorized as buildings, sites, structures, objects, and districts (including cultural landscapes and Traditional Cultural Properties) under the federal National Environmental Policy Act (NEPA) and the National Historic Preservation Act (NHPA). Historic properties are cultural resources included in, or eligible for inclusion in, the National Register of Historic Places (NRHP), maintained by the Secretary of the Interior (36 Code of Federal Regulations [CFR] 60.4). See Section III.8.1.1 for more information on federal regulations and historic properties. This chapter discusses three types of cultural resources classified by their origins: prehistoric, ethnographic, and historic. Prehistoric cultural resources are associated with the human occupation of California prior to prolonged European contact. These resources may include sites and deposits, structures, artifacts, rock art, trails, and other traces of Native American human behavior. In California, the prehistoric period began over 12,000 years ago and extended through the eighteenth century until 1769, when the first Europeans settled in California. Ethnographic resources represent the heritage of a particular ethnic or cultural group, such as Native Americans or African, European, Latino, or Asian immigrants. -
4.5 Cultural Resources
4.5 – Cultural Resources 4.5 Cultural Resources This section identifies cultural and paleontological resources along the IC Project Alignment, identifies applicable significance thresholds, assesses the IC Project’s impacts to these resources and their significance, and recommends measures to avoid or substantially reduce any effects found to be potentially significant. Cultural resources are defined as any object or specific location of past human activity, occupation, or use that is identifiable through historical documentation, inventory, or oral evidence. Cultural resources can be separated into three categories: archaeological, building/structural, and traditional resources. Archaeological resources include prehistoric and historic remains of human activity. Prehistoric resources can be composed of lithic scatters, ceramic scatters, quarries, habitation sites, temporary camps/rock rings, ceremonial sites, and trails. Historic-era resources are typically those that are 50 years or older. Historic archaeological resources can consist of structural remains (e.g., concrete foundations), historic objects (e.g., bottles and cans), features (e.g., refuse deposits or scatters), and sites (e.g., resources that contain one or more of the aforementioned categories). Built environment resources range from historic buildings to canals, historic roads and trails, bridges, ditches, cemeteries, and electrical infrastructure, such as transmission lines, substations, and generating facilities. A traditional cultural resource is a resource associated with the cultural practices, traditions, beliefs, lifeways, arts, crafts, or social institutions of a living community. They are rooted in a traditional community’s history and are important in maintaining the continuing cultural identity of the community. See Section 4.18, Tribal Cultural Resources, for a discussion on cultural resources of potential importance to California Native American tribes. -
Production and Representation of Endangered Language Communities: Social Boundaries and Temporal Borders
Language & Communication xxx (2014) 1–7 Contents lists available at ScienceDirect Language & Communication journal homepage: www.elsevier.com/locate/langcom Editorial On the (re-)production and representation of endangered language communities: Social boundaries and temporal borders 1. Shifting concepts of language and community Conceptualizations of language and community have mirrored changes in anthropology and the social sciences more generally, shifting from notions of shared linguistic structures, norms, and values in specific regions to complex variation, diverse practices, and multifaceted ideologies across contexts. These evolving changes, of course, were not due solely to ongoing theoretical percolations but also to permutations and complications in the types of language communities that were receiving analytical attention. Once bounded and mostly homogeneous, language communities that began to be analyzed were increasingly in contact with the hybridizing forces of immigration, culture contact, national media penetration, and globalization. But the most recent challenge to the study of language communities comes from scholars attempting to un- derstand the confluence of all these forces in processes of language endangerment. This special issue is dedicated to the exploration of the ways studying endangered language communities makes us rethink the notion of speech or language community both in terms of how those communities construct themselves and how they can be understood and represented by researchers. Since the 1930’s, scholars in the language sciences have engaged in an increasingly sustained preoccupation with concepts that connect language and community. This began with Bloomfield’s (1933) groundbreaking conceptualization of a “speech- community” as “a group of people who interact by means of speech” (p. -
Northern Paiute of California, Idaho, Nevada and Oregon
טקוּפה http://family.lametayel.co.il/%D7%9E%D7%A1%D7%9F+%D7%A4%D7%A8%D7%A0%D7 %A1%D7%99%D7%A1%D7%A7%D7%95+%D7%9C%D7%9C%D7%90%D7%A1+%D7%9 5%D7%92%D7%90%D7%A1 تاكوبا Τακόπα The self-sacrifice on the tree came to them from a white-bearded god who visited them 2,000 years ago. He is called different names by different tribes: Tah-comah, Kate-Zahi, Tacopa, Nana-bush, Naapi, Kul-kul, Deganaweda, Ee-see-cotl, Hurukan, Waicomah, and Itzamatul. Some of these names can be translated to: the Pale Prophet, the bearded god, the Healer, the Lord of Water and Wind, and so forth. http://www.spiritualjourneys.com/article/diary-entry-a-gift-from-an-indian-spirit/ Chief Tecopa - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Chief_Tecopa Chief Tecopa From Wikipedia, the free encyclopedia Chief Tecopa (c.1815–1904) was a Native American leader, his name means wildcat. [1] Chief Tecopa was a leader of the Southern Nevada tribe of the Paiute in the Ash Meadows and Pahrump areas. In the 1840s Tecopa and his warriors engaged the expedition of Kit Carson and John C. Fremont in a three-day battle at Resting Springs.[2] Later on in life Tecopa tried to maintain peaceful relations with the white settlers to the region and was known as a peacemaker. [3] Tecopa usually wore a bright red band suit with gold braid and a silk top hat. Whenever these clothes wore out they were replaced by the local white miners out of gratitude for Tecopa's help in maintaining peaceful relations with the Paiute.