anthropologists-from-the-united-states

"Is it that we think the brain too small a place to hold more than one language at a time? That room for Spanish or Navajo will leave too little room for English? Is it that we fear that other ways of speaking will lead to an understanding of other ways of life, and so weaken commitment to our own? Is it perhaps that command of languages is assigned to a sphere of culture reserved for girls and women, something not suitable for boys and men?Whatever the reasons, the United States is a country rich in many things, but poor in knowledge of itself with regard to language."

"The children are industrious and patient little creatures, the boys assisting their elders in farming and , and the girls performing their share of domestic duties. A marked trait is their loving-kindness and care for younger brothers and sisters. Every little girl has her own water vase as soon as she is old enough to accompany her mother to the river in capacity of assistant water-carrier, and thus they begin at a very early age to poise the vase, Egyptian fashion, on their heads."

"Whilst the old still occupied the , they were attacked by the to avenge the supposed death of a priest who had been sent among them as a missionary many years before. The priest, feeling himself entirely forgotten by his own people, had identified himself with those among whom he had dwell so long. Apprised of the approach of the hostile Spaniards, the Indians prepared to defend themselves with huge stones to be hurled among the enemy should they attempt to scale the mesa by the only practicable pathway up the almost perpendicular face of the cliff. But when the cause of the hostile demonstration became known to the Indians, the priest in the absence of paper on which to write, scraped a smooth and wrote upon it a message to the attacking party. The skin was fastened to a large stone and thrown down into the valley. Upon this information of the safety of the priest, the Spaniards retired, leaving the Indians undisturbed. This tradition is very similar to the account given in ’ ”Conquest of Mexico,” of 's attack upon , and this author states that "beyond doubt ancient Zuñi and Cibola were the same Pueblo.""

"While it was generally observed by early travelers among the , that they employed plants for medicinal purposes, it was long believed, even by scientific students, that the practice of Indian doctors was purely . The late Dr. , however, declared from the beginning of his ethnological investigations that the Indians employed many plants of real value in medicine."

"The long winter nights were devoted by the to the ceremonies of their secret fraternities, exhorting their most benevolent gods; rain priests in retreat invoked their anthropic deities for rain to fructify the earth, and elders taught the youths, sitting attentively at their knees by the flickering firelight, the mysteries of their life and religion. Of all the secrets of their lives none is more strictly guarded or more carefully transmitted than the knowledge of healing. The "doctor" instructs in the lore of plants, and the relation of plants to man and beast."

"(quote from p. 36)"

"At the present time all property is personal; the man owns his own ponies and other belongings he has personally acquired; the woman owns her horses, dogs, and all the lodge equipments; children own their own articles; and parents do not control the possessions of their children. There is no family property as we use the term. A wife is as independent as the most independent man in our midst. If she chooses to give away or sell all of her property, there is no one to gainsay her."

"Her kindred have a prior right and can use that right to separate her from him or protect her from him, should he mistreat her….not only does the woman (under our white nation) lose her independent hold on her property and herself, but there are offenses and injuries which…would be avenged and punished by her relatives under tribal law, but which have no penalty or recognition under our lawas… At the present time, all property is personal…a wife is as independent in the uses of her possessions as is the most independent man in our midst….While I was living with the Indians, my hostess one day gave away a very fine horse….I asked, ,will your husband like to have you give the horse away?….I tried to explain how a white woman would act, but laughter and contempt met my explanation of the white man's hold upon his wife's property….As I have tried to explain our statutes to Indian women, I have met with one response. They have said, "As an Indian woman, I was free, I owned my home, my person, the work of my hands, and my children could never forget me.I was better as an Indian woman than under white law."

"Imperceptibly a change had been wrought in me until I no longer felt alone in a strange, silent country. I had learned to hear the echoes of a time when every living thing upon this land and even the varied overshadowing skies had its voice, a voice that was attentively heard and devoutly heeded by the ancient people of America. Henceforth, to me the plants, the trees, the clouds and all things had become vocal with human hopes, fears and supplications."

"...the woman owns her horses, dogs, and all the lodge equipments; children own their own articles; and parents do not control the possessions of their children … A wife is as independent as the most independent man in our midst.” Combined with the fact that among many tribes, female elders chose, advised, and could depose the male chief and signed treaties with the U.S. government along with male leaders-and that women could divorce and controlled their own fertility though a knowledge of herbs and timing-this caused indigenous women to be seen as immoral and tribal systems to be ridiculed as “petticoat government."

"The Indian may now become a free man; free from the thralldom of the tribe; free from the domination of the reservation system; free to enter into the body of our citizens. This bill may therefore be considered as the Magna Carta of the Indians of our country."

"When I was living with the Indians, my hostess, a fine looking woman, who wore numberless bracelets, and rings in her ears and on her fingers, and painted her face like a brilliant sunset, one day gave away a very fine horse. I was surprised, for I knew there had been no family talk on the subject, so I asked: “Will your husband like to have you give the horse away?” Her eyes danced, and, breaking into a peal of laughter, she hastened to tell the story to the other women gathered in the tent, and I became the target of many merry eyes. I tried to explain how a white woman would act, but laughter and contempt met my explanation of the white man’s hold upon his wife’s property."

"The medieval (c. 1347-1351) was one of the most devastating s in human history. It killed tens of millions of Europeans, and recent analyses have shown that the disease targeted elderly adults and individuals who had been previously exposed to physiological stressors. Following the epidemic, there were improvements in standards of living, particularly in dietary quality for all socioeconomic strata."

"Much of the published bioarchaeological research on the has been done using samples from the in London. The location, purpose, and dimensions of East Smithfield are recorded in historical documents. Reports of the Black Death preceded its arrival in London, and East Smithfield was established in anticipation of the high mortality that would result in the city (Grainger et al. 2008, Hawkins 1990). The Black Death arrived in 1349 and lasted in London until 1350; East Smithfield was used only during the Black Death, so most, if not all, of the people buried there were victims of the disease. East Smithfield was partially excavated in the 1980s as part of the larger Royal Mint site, and more than 600 individuals interred in single burials or mass burial trenches were excavated from the cemetery."

"is the study of . The primary foci of demography are rates and levels of , , and and how these all interact to produce population growth (or decline), density, and age- and sex-structures; how these rates or levels vary across time and space and what produces such variation; and what consequences these have on other aspects of human (or nonhuman) existence. These demographic phenomena lie at the very heart of . occurs as a result of differential fertility and mortality within a population; gene flow occurs because of migration between populations; and the effects of genetic drift are dependent upon population size, which is an outcome of the interactions among mortality, fertility, and migration (Gage, DeWitte, & Wood, 2012). These demographic forces also affect, are affected by, and reflect many of the things that anthropologists find most interesting. For example, the age–sex structure of a population influences the population’s ratio of consumers to producers and numbers of potential marriage partners, and thus places limits on such things as subsistence strategies and household structure."

"Between 1130 and 1180 a period of severe drought struck the Colorado Plateaus; this is the same time during which the appears to have disintegrated. Using the year 1150 as the beginning of the recognizes the potentially widespread importance of a real event in history; the end of building and probably, for 100 years, of occupation in . This is no small event given Chaco's role as a major center of activity, population, and exchange."

"emphasizes the concern for facts, the tangible aspects of the archaeological record; the development of chronological techniques; s; and writing of informed by theory; and a reluctance to make inferences about social organization. Archaeology could provide the historical continuity that challenged the cataclysms of the romantic school and allowed for the development of an anthropological science. Archaeological remains were important in their own right in the early evolutionist program. The remains provided a tangible record of the degree of mental development of various societies. The archaeological remains also provided continuity from the past to the present. The continuity is essential to the development of anthropological science which depends on an orderly universe. Observations of archaeological traits are made and comparisons are drawn among sites and regions, suggesting a scenario of culture history which might then be compared with the scenarios developed by s, linguists, and s."

"The early history of s in has recently been addressed by Gifford and Morris (1985), who emphasize the period between 1920 and 1940 when these institutions provided nearly the only pre-professional, practical experience for archaeology students. The kinds of field classes offered by , founder of the field school, have been described by Chauvenet (1983). Field schools have a recognized long and venerable history and have provided American archaeology with many of its most acclaimed practitioners."

"The ground was thawed to a depth of thirty centimeters. For the rough work of clearing the ground the men used spades and a pickaxe, but as soon as the real excavation began produced the geological spades with little blades, which were better for the more delicate work."

"I saw several dogskins hung up to dry. On account of the scarcity of and s, the have to use dogskins for their winter furs. The dogs have fine thick fur, but nothing to compare with that of bears and caribou."

"While in we made four camping trips with and outboard motor, visiting Alaganik on the and sites in the Sound from to . The gave us several lifts, and in August the took us for a ten-day cruise around the Sound, stopping at , , , and other villages where we had an opportunity to talk to the natives, and also touching at a few of the ancient village sites on our route."

"is a in a plain of partly indurated sands and clays of age, known as the ."

"There are a number of ways in which archeology may relate to , but in any given area it may not be possible to trace such connections fully. Ideally, of course, the archeology of a people should enable the to trace the record of the culture back into the stages temporally prior to those which can be explored through ethnological techniques or historical records. Admittedly the archeological data, even under conditions of maximum preservation and most skillful excavation, will never give the complete outline of a culture. At best the picture would be equivalent to that which the ethnologist might see if he visited a village from which the inhabitants had precipitately fled, abandoning all their possessions. But such a complete inventory of material items, in associations reflecting technological processes, economic activities, social organization and other nonmaterial aspects of life, is something to which the archeologist may aspire in vain."

"The contemporary left stands for the global, the individual—for liberalism and multiculturalism and even the postnational, i.e., a world which in fact is closer to the ideology of neoliberalism. A major shift here is the shift from class to culture as the heart of struggle. The working class, or what is left of it, is now considered to be reactionary and racist and it is the new bourgeoisie, the “latte left,” that bears the revolutionary struggle. But of course there is no revolutionary struggle; the latte left is the defender of the status quo."

"No matter what the vagaries of the culture concept, the idea that people live in meaningful structured worlds has been common to both European and American anthropologies... If there are no such collective structures, then anthropology can be replaced by psychology or at best social psychology and we are back to Tarde versus Durkheim, but this time to reverse the course of intellectual history. All of this is the result of reducing culture to individually held substance."

"It is possible to convey the fundamental aspects of all the science that we do in a cultural context that’s relevant for the people. That’s probably the most important thing that we do in science—to make it real and important for the people that we’re speaking to."

"Any population that has been abused is going to have some issues, and you have to address those issues head-on. Establish rapport, build the trust, and then maintain it, because it can relapse into feelings of oppression very easily."

"Unfortunately, we as scientists have not done a good job at explaining what evolution is and decoupling it from atheism—it’s really not about religion at all, it’s about the natural world."

"A very important aspect of being human is to have faith and to have belief, but the science is absolutely essential for our wellbeing as a species, so we should be able to reconcile the two."

"When I talk about substructure to Muslims who have read the Quran, I try to relate it to one of the passages that essentially says (with “we” meaning “God”), “We have created you into nations and tribes so that you’ll get to know each other, not so you’ll despise each other, and the best among you is the best with God consciousness.” It fits into the scientific rationale for my work, and there’s an immediate link. That’s what we in the science community have to build with nonscientists; you have to build these links so that they will embrace the science and use it appropriately."

"The people of Chiangmai are open, friendly, and sunny on the surface but deep, self-contained, and unfathomable beneath. The contradictions in their personalities are like the contrasts in their religious culture between the lovely, if somewhat garish, temple, with its delightful ceremonies, and their witches, with heads of horses, mouths frothing with blood, who are believed to canter through the village at night. Superficially Chiangmai villagers are charming, colorful, and carefree people, but underneath they have dark and brooding natures, with abiding hates, jealousies, and fears that pass from one generation to another."

"there certainly have been excellent storytellers and writers within anthropology. That’s one of the reasons I co-edited the book Women Writing Culture (1996) because I was really interested in finding the canon of women writers within anthropology who had written well. Anthropologists like Ella Deloria, Zora Neale Hurston, and Barbara Myerhoff, among others, have been amazing writers."

"All human progress was slow at the beginning, but at least it was cumulative as long as peoples could occasionally get in touch with each other."

"All progress depends on contacts and the resulting exchange of new ideas."

"The dedication that is apparent in Ella Deloria's lifelong quest to preserve traditional Sioux language and culture was deeply rooted in her concern for the future of her people. She articulated this concern in relation to her own work in a letter written December 2, 1952, to H. E. Beebe, who provided her with funds to have the manuscript on social life typed for publication: "This may sound a little naïve, Mr. Beebe, but I actually feel that I have a mission: To make the Dakota people understandable, as human beings, to the white people who have to deal with them. I feel that one of the reasons for the lagging advancement of the Dakotas has been that those who came out among them to teach and preach, went on the assumption that the Dakotas had nothing, no rules of life, no social organization, no ideals. And so they tried to pour white culture into, as it were, a vacuum, and when that did not work out, because it was not a vacuum after all, they concluded that the Indians were impossible to change and train. What they should have done first, before daring to start their program, was to study everything possible of Dakota life, and see what made it go, in the old days, and what was still so deeply rooted that it could not be rudely displaced without some hurt. . I feel that I have this work cut out for me and if I do not make all I know available before I die, I will have failed by so much. But I am not morbid about it; quite cheerful in fact.""

"Thus Dakota education was promoted: informally, through their ceaseless practice in human relations within the kinship circle; formally, in the teachings of the ceremonies, as well as in legends. Manual education - how to do this or do that-was the least of it. That simply came in the doing. Children were generally not given menial tasks to discourage them at the outset. They were given new materials to start on, so as to sustain their interest. Normal skill thus came in the actual doing. (7: Education)"

"All human beings learn from each other, we have been saying. The Indians, belonging to the great human family, have the same innate powers, inborn intelligence, and potentialities as the rest of mankind. They have imagination and inventiveness. They can copy what they see and adapt it to their own special needs. These are all common human traits."

"imagination and inventiveness are common human potentialities. All people invent."

"Waterlily forms a valuable part of Deloria's legacy, the treasure trove of material preserving the Sioux past that she has bequeathed to us all, Indian and non-Indian alike. Today, fifty years after most of her interviews were recorded, we realize how irreplaceable those records are, and how fortunate we are that Ella Deloria devoted her life to their collection and translation. As more of her writings become published at long last, we can appreciate how splendidly she achieved her life's mission. For above all, Ella Deloria's work of transcription, translation, and cultural interpretation has provided the data and insight from which we can come to understand the Sioux people of the last century in the way that she intended, as fellow human beings."

"... Our popular name of , doubtless arises from the giant size of some of these plants, and I am told that in Japan this prefix sometimes designates an unusually large species. For instance, a monstrous thistle is called devil-thistle. Also a large variety of the particular rhomboidal-shaped Chinese nuts called are popularly known in Japan as devil-hishi. However, with the Japanese as with us, devil may mean "armed," or uncanny in appearance, as the "devil-lotus," one with very prickly leaves. Our well-known , when cultivated in northern Ohio, is somewhat generally known as devil's tongue, which must seem a most fitting name to any one who has imprudently filled the tips of his fingers with the insinuating barbed bristles."

"Our are less common with us than the seems to be throughout northern and western Europe. The note of our birds is less peculiar, and therefore it does not seem to have attracted much popular attention. Many intelligent people are acquainted neither the appearance nor the notes of the two species common in the northeastern States. It is therefore not remarkable that our folk-lore should be almost destitute of the wealth of significance attached to the European cuckoo as a fortune-teller, a weather-prophet, a magical creature which can change into a hawk, an immortal and omniscient being."

"Briggle. — To be in an uneasy mental condition, to shift the attention rapidly from one thing to another. “Don’t briggle so.” In common use in Ohio. —Fanny D. Bergen, Cambridge, Mass."

"[Structure does not] just sit there, constrain­ing actors by its formal characteristics, but recurrently poses problems to the actors, to which they must respond”. [At the same time, structure also provides a range of problem solving options for actors that will] generate both personal satisfaction and social respect."

"IE linguistics can agree on the reconstructed Proto-Indo-European etyma "ekwos 'horse'. . . . But let us note [that] the animal terms tell us, in and of themselves, nothing about the cultural uses of those animals or even whether they were domesticated; but only that Proto- Indo-European speakers knew of some kind of horse . . . although not which equid. . . . The fact that the equid *ekwos was the domesticated Equus cabailus spp. Linnaeus . . . come[s] not from etymology but rather from archaeology and paleontology. The most we can do with these prehistoric etyma and their reconstructed proto-meanings, without archaeological and paleontological evidence (which does indeed implicate domestication), is to aver a Proto-Indo-European familiarity with these beasts."

"Just when it appeared that the Pontic Steppe theory of Indo-European origins was about to be consigned to the dustbin of history, together with Marija Gimbutas’ reputation for her later work among all but the most ardent feminists, it was resurrected by the anthropologist, David W. Anthony, in his 2007 book The Horse, the Wheel and Language, portentously subtitled How Bronze-Aged Riders from the Eurasian Steppes Shaped the Modern World. ...we are in the presence of a self-referencing and self-promoting clique of linguistic young-earth creationists, including a heavily biased linguist on a mission to keep alive the sacred flame of Indo-European exceptionalism and to deny its external relations (Ringe), a jovial bullshit merchant (Anthony) who never lets any inconvenient empirical evidence get in the way of narrative and two groupies (Lewis and Pereltsvaig) whose excessive zeal in attacking anyone who argues for an earlier date unwittingly turns the spotlight on their shabby little guild."

"Anthony explicitly admits, “at many critical points” (p. 465) it is the linguistic model that guides the archaeological interpretation rather than the reverse. Such a procedure almost necessarily means that the archaeological record is consistently manipulated to fit the linguistic model that it is meant to confirm; the reasoning is circular. What is initially stated as a hypothesis or tentative linguistic identification on one page becomes an established fact a few pages later, bending the archaeological record to fit the model. Nevertheless, the book’s enduring value will be its rich and vivid synthesis of an extremely complex corpus of archaeological data from Neolithic times through the Bronze Age, stretching from the Balkans to Central Asia. Anthony writes extremely well and masterfully describes material culture remains, teasing out incredible amounts of information on the nature and scale of subsistence activities, social structure, and even ritual practices..."

"Gimbutas, following most recent Russian work, has departed from Childe, to the extent of deriving the Kurgan cultures from the steppes on the Lower Volga and farther east (…) While linguistic opinion has been moving in the direction of putting the Indo-European homeland in the region of the Vistula, Oder or Elbe, archaeological opinion is now putting it in the Lower Volga steppe and regions east of the Caspian Sea."

"Skepticism in scholarly circles grew rapidly after 1880. The obvious impossibility of actually locating the Aryan homeland; the increasing complexity of the problem with every addition to our knowledge of prehistoric cultures; the even more remote possibility of ever learning anything conclusive regarding the traits of the mythical "original Aryans"; the increasing realization that all the historical peoples were much mixed in blood and that the role of a particular race in a great melange of races, though easy to exaggerate, is impossible to determine, the ridiculous and humiliating spectacle of eminent scholars subordinating their interests in truth to the inflation of racial and national pride—all these and many other reasons led scholars to declare either that the Aryan doctrine was a figment of the professional imagination or that it was incapable of clarification because the crucial evidence was lost, apparently forever."

"In his The Horse the Wheel and Language: How Bronze-Age Riders from the Eurasian Steppes shaped the Modern World, published in 2007, Anthony presented at length a demilitarized version of the Kurgan theory. Although on its central thesis we are in plain disagreement, I find Anthony’s book lively, imaginative and on many points very helpful. Especially valuable is his survey and synthesis of what Soviet and Russian archaeologists have discovered about the Neolithic and Bronze Age steppe. It will be obvious how much I am indebted to his work, and I regret that this chapter must focus on what I find wrong with it."

"The rise, fall and recovery of migration models is partly embedded in paradigm shifts in archaeological theory, with all the socio-political factors of academic competition that are entailed. The insistent clamour of the homeless, the migrant and the refugee is rarely still and we cannot but face its consequences on an academic as well as a human level."