Archaeology for Cultural Empowerment
Archaeology for Cultural Empowerment – The
story of the development of a culturally sensitive archaeological
training program for Native American Site Monitors.
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| Yucca fiber used for making
rope: hunúuvat |
One of my major tasks in teaching this class was to handle
the ethnographic material. Jim is the archaeologist, I’m
the cultural anthropologist. I was extremely reticent about
standing up in front of these students and telling them about
their own culture, it would seem very presumptuous of me
to be their cultural expert. Instead, I approached it from
the standpoint that I was just presenting to them the ethnographic
literature that had been written on their people. It was
up to them to accept, reject, or challenge it. I urged them
to take this information I was presenting, with the knowledge
that it is used by most archaeologists in their own literature
and in writing their reports. This information was given
with the understanding that they should use it in conjunction
with the teachings and oral histories of their elders, which
should be the final authority. One of my students particularly
challenged everything I presented, and I am very grateful
for the learning experience I received while teaching this
course. Whenever possible, we tried to use tribal people
to teach various aspects of the course, such as elders and
experienced site monitors.
Jim couldn’t be here today, but he sent these words
for me to read for him.
Hi, my name is Jim (James) McPherson and I am a native
Californian. I was born in National City 59 and ½ years
ago, I have 2 children, 1 son-in-law, and a 2 year
old grandson, named Harrison James (I am partial to
that name
James). I spent 27 of my adult years working for Pacific
Telephone Co. at various jobs both in craft and management.
In September of 1991 my son, the youngest of my children,
was involved in a serious automobile accident that
did major damage to his legs, arms and left him in
a coma for
about 3 weeks. Upon his recovery from the coma I was
offered early retirement; I took it and spent several
months helping
my son with his rehabilitation, both physically and
mentally. Much to his credit he refused to allow himself
to become
a victim, he recovered quickly, returned to school
and left me with nothing to do.
Having a natural curiosity about human behavior and our
ability to hold on and participate in multiple realities
I decided to return to school and study anthropology. It
was at this time that I was first truly introduced to the
other Native Americans (Indians).
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| Bedrock mortar: 'éelapal |
This sparked my interest in archaeology as I realized how
little I knew about my neighbors, so I decided to study archaeology
at the University of California, Riverside where there was,
I was led to believe, a program in archaeology that would
teach me about the rich and varied material culture that
was used by the original settlers of this rich and beautiful
land called California. I was indeed introduced to that material
culture as I became a specialist in the production of stone
tools and the waste by-products. The more I read the more
I realized that I was learning very little about Native Californians,
except that they were simple hunter-gatherers who were living
on the verge of starvation most of the time. Looking at the
rich material culture, environment and natural resources
I soon understood that what was missing from my studies was
just how intuitively intelligent and resourceful the original
settlers were. To that end I started looking for classes
that had more to do with Native Californians, this required
that I take what is called independent study classes as there
was nothing being taught that focused upon California Indians.
Somewhere in that process of taking these independent study
classes I became acquainted with Teresa Lorden.
As you have already been introduced to Teresa Lorden
(someone that I have a lot of respect for and admire)
then you understand
why she became my sounding board for what I thought about
the way Native Americans have been treated. I was, for
whatever reason, under the impression that all archaeologists
would be crusaders and or champions for the Native Americans
of California; I have much to learn. That is not to say
that archaeologists don’t care, most do; I for one
believe that science is the Native American’s friend.
To that end when Teresa was asked to enhance and teach
the monitor class originally developed by the Native
Indians of California from the Pechanga Reservation,
she jumped
at the chance. She soon realized, much to her dismay,
that she would need an archaeologist to work with, she
was at
first at a loss, (her age) trying to recall any archaeologist
that she could work with, then she at last remembered
the old white male mal-content that she had worked with
Me,
and I jumped at the chance.
“Sacred is the duty trusted unto our care and with honor we rise to the
need.”
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And I must say that working with Native California Indians
has been a wonderful experience. I have learned more about
their ancestors and past life ways in the past 10 months
than I have during my tenure as a grad student. I feel
justly vindicated for my skepticism, for as any intelligent
person can figure out California is a remarkably rich environment,
one that would only lend itself to people who were in tune
with its natural beauty. Having taught the Native American
monitor class reaffirms my conviction that only positive
results can come from Native Americans and the academic
world, especially anthropologists and archaeologists, working
towards the preservation and protection of Native American
cultural heritage. That is why we need to work together,
as good neighbors should.
There is a quote on the wall of the Pechanga Cultural Resources
Office. It reads: “Sacred is the duty trusted unto our
care and with honor we rise to the need.” Our first
group of students definitely rose with honor. Jim and I both
feel that this motto should apply not only to site monitors,
but also to the archaeologists and anthropologists who work
with them.
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