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The field of archaeology
The field of archaeology
The field of archaeology
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On July 26, 1996 two individuals were walking along the bank of the Columbia River near Kennewick, Washington, did not expect to find one of the oldest complete skeletal remains in the world. While, Kennewick man has gained considerable notoriety, debates have grown over the application of the Native American Graves Protection and Repatriation Act (NAGPRA) and whether the Native Americans or Archaeologists have the rights to the body. As soon as the body was found it was studied by anthropologist James Chatters and he discovered “that the skull had characteristics unlike those of modern Native Americans” (Native Americans and Archeologists). As a result, it did not qualify under the NAGPRA rules. However, conflict arose because the Department of Interior and many Native American tribes are contesting that evidence found by the archaeologists. But, while it goes against Native American beliefs to inspect the bodies of their ancestors, any evidence that was gathered during the trial, in regards to the origin of Kennewick man, was necessary in order to find out to whom he belongs. Now, the skeleton is currently being kept at the Burke Museum in Washington State, where it is not on display. I believe that is where he should stay until more information about him is found. Finally, in regards to the presentations, I will be taking about who cares about the Kennewick Man, Lise Anderson and Jen Gray will be tackling the topic of opinions, Matt Ruffcorn will do the basic information about the Kennewick Man, Austin Eibel will talk about the conflict affected and finally, Matt Hellinghouse will talk about the research from an archaeological perspective.
The body was found on the land of the U.S. Army Corps of Engineers and when they took po...
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Minthorn, Armand. "Human Remains Should Be Reburied." Kennewick Man Perspectives on the Ancient One (n.d.): 42-43. Web. 02 Apr. 2013.
Morell, Virginia. “Kennewick Man’s Trials Continue.” Science 280.5361 (1998): 190-192. Academic Search Complete. Web. 19 Nov. 2013
Murphy, Kim. "Kennewick Man Was Just Passing Through, Anthropologist Says." The Columbian. The Columbian, 14 Oct. 2012. Web. 19 Nov. 2013
Riley, Kate. "Who Owns the Past?" The Seattle Times. The Seattle Times Company, 28 Aug. 2006. Web. 02 Apr. 2013.
Stapp, Darby C. "An Anthropological Perspective on Magistrate Jelderks's Kennewick Man Decision." Kennewick Man Perspectives on the Ancient One (n.d.): 44-66. World Archaeological Congress. Web. 02 Apr. 2013.
Thomas, David Hurst. Skull Wars: Kennewick Man, Archaeology, and the Battle for Native American Identity. New York, NY: Basic, 2000. Print
“Skeletons in the Closet”, written by Clara Spotted Elk, is a well-built argument, but it can be enhanced to become immensely effective. Firstly, Elk’s position is effective in obtaining her purpose and connecting her audience to it, because she includes a broad scope and background of the problem in the first few paragraphs. She describes the amount of Indian skeletons preserved and contained by American museums, through the use of data and statistics. For instance, Elk states: “we found that 18,500 Indian remains…are unceremoniously stored in the Smithsonian’s nooks and crannies” (13-15). By using this data, the background of the argument is illustrated to assist the audience in understanding her argument. Now, by knowing this statistic, readers can connect with Elk and her assertion, since we realize that there are plenty of skeletons that
In 1893, Simon Pokagon spoke at the Chicago World’s Columbian Exposition. He was a prominent tribal leader who was known for this speech. So much so, it was printed and turned into an informative pamphlet. The speech encompassed American history and it’s push Westward, detailing the destruction of the Native lands and culture forever. He begins by telling the crowd about how he cannot celebrate with them in this great big new city, because it reminds him of all that was lost. Pokagon states, “where stands this “Queen City of the West” once stood the red man’s wigwams;” (Page 32). A bold statement follows about how nature was plentiful, until pale face came with their
Zigmond, M. L. (1986). Kawaiisu. In W. C. Sturtevant, Handbook of North American Indians (Vol. 11, pp. 398-411). Washington: Library of Congress Cataloging in Publication Data.
A People’s History begins with a recounting of first encounters of the Native people with Christopher Columbus. Zinn’s opinions of the reality of these first encounters are substantially different from the stories we hear as children. We find Columbus traditionally depicted as a peaceful e...
There has been a lot of controversy regarding human remains and the field of archaeology for some time. The Native American Graves Protection and Repatriation Act (NAGPRA) protect the Native American’s rights over their human remains and cultural items. Proposed by the Morris Udall, former Congress Member for Arizona second District, NAGPRA was passed by the Congress in November 1990. The congress’ intention was to facilitate the repatriation of the Native Americans skeleton and cultural remains that were held in museums and federal agencies. In compliance with the Act, anthropologists returned several skeletal remains that were conserved in their study laboratories and museums to the respective Native tribes. In 1998, for example, the University of Nebraska repatriated over 1702 cultural artifacts to the affiliated Native Americans (Niesel 1). This was a significant blow to the scientific and anthropology studies as it marked the loss of necessary resources in unraveling the development of the human being.
5. Howe, Helen, and Robert T. Howe. From the Ancient and Medieval Worlds. N.p.: Longman, 1992. Print.
Howe, Helen, and Robert T. Howe. A World History: Ancient and Medieval Worlds. Volume 1. White Plains, NY: Longman, 1992. 533.
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.
Tovias, B. (2011). Colonialism on the prairies: Blackfoot settlement an cultural transformation, 1870 - 1920. Portland, Oregon: Sussex Academic Press.
In his essay, “The Indians’ Old World,” Neal Salisbury examined a recent shift in the telling of Native American history in North America. Until recently, much of American history, as it pertains to Native Americans; either focused on the decimation of their societies or excluded them completely from the discussion (Salisbury 25). Salisbury also contends that American history did not simply begin with the arrival of Europeans. This event was an episode of a long path towards America’s development (Salisbury 25). In pre-colonial America, Native Americans were not primitive savages, rather a developing people that possessed extraordinary skill in agriculture, hunting, and building and exhibited elaborate cultural and religious structures.
Slaughter, Thomas P. Exploring Lewis And Clark Reflections on Men And Wilderness . New York: First Vintage Books Edition, 2003.
..., Edward J. Kowrach, and Thomas E. Connolly. Saga of the Coeur D'Alene Indians: an Account of Chief Joseph Seltice. Fairfield, WA: Ye Galleon, 1990. Print.
Seeman, Erik. The Huron-Wendat Feast of the Dead: Indian-European Encounters in Early North America Baltimore, Maryland: The John Hopkins University Press, 2011
Chamberlain, Andrew, and Pearson Michael Parker. Earthly Remains: The History and Science of Preserved Human Bodies. New York: Oxford UP, 2001. Print.
I shall gather various types of archaeological publications dealing with deviant burial. It is important to include differing types of publications to see if it affects the way in which deviancy is dealt with. I will then determine if any common patterns are apparent within the study of deviant burial. If common patterns are found, each one will be explored individually. Searching for specific statements within the texts, I will attempt to determine how the patterns relate to the interpretation of deviant burial. As I have not previously dealt with deviant burials, I will also briefly convey my interpretations – as a simulated intended audience reader – of the way in which deviancy is conveyed through the material. This will give a distinctive perspective as to how the true intended audience of the publications may view the evidence as presented by the archaeologists. A discourse analysis is never complete as there are too many aspects to ever fully dissect a subject (Dijk 2001; Phillips and Hardy 2002). However, it is my intent to try to examine deviant burial as thoroughly as this thesis permits, as well as to bring a unique point of view to the