By Joe Watkins
As a training archaeologist and a Choctaw Indian, Joe Watkins is uniquely certified to discuss the connection among American Indians and archaeologists. Tracing the customarily stormy dating among the 2, Watkins highlights the foremost arenas the place the 2 events intersect: ethics, laws, and archaeological perform. Watkins describes situations the place the blending of indigenous values and archaeological perform has labored well―and a few during which it hasn't―both within the usa and around the world. He surveys the attitudes of archaeologists towards American Indians via an artistic sequence of of hypothetical situations, with a few eye-opening effects. And he demands the improvement of Indigenous Archaeology, during which local peoples are complete companions within the key judgements approximately history assets administration in addition to the perform of it. Watkins' e-book is a vital contribution within the modern public debates in public archaeology, utilized anthropology, cultural assets administration, and local American stories.
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Additional info for Indigenous Archaeology: American Indian Values and Scientific Practice
Only where there is a clear and demonstrable familial connection between living people and the bones they claim. Mere claims for spiritual affinity with bones thousands of years old are meaningless and nothing but an anti-intellectual ploy”) (Gummerman 1987: 1). In 1990, Lynne Goldstein and Keith Kintigh, representatives of the SAA’s Reburial Committee, approached the problem of reburial, stating that the issue of reburial “cannot be solved strictly as a matter of ethics” (1990: 587), and argued for a change in the way archaeologists have dealt with Native Americans—“We must change the way we do business without abrogating our responsibilities to the archaeological record or the living descendants of the people we study” (590).
2, 4, and 6) (Quick 1985: 175). Statement No. 7 called for materials such as “a statement on the ethics pertaining to excavation and reburial; possible changes to ARPA, NHPA, appropriate federal laws and regulations, model state level legislation (nonprescriptive); and . . the matter of deaccession” (175). The following year, on April 24, 1986, the SAA held a plenary session at the 51st annual meeting of the Society on the Treatment of Human Remains. Their goal was to “refine a series of principles for ethical and socially responsible actions in situations involving the excavation, analysis, curation and ultimate disposition of human remains by archaeologists” (Watson 1986: 1).
The decade that followed was one of questioning and posturing, with both American Indians and archaeologists trying to find a way to come to terms with the changes those outside influences wrought on the discipline. The following chapters place the historical, philosophical, and legal basis of archaeology’s relationship with American Indians—the veritable skeleton upon which the discipline’s relationships are built—into perspective. They also provide the reader with a common starting place from which to examine American Indian approaches to controlling the cultural resources of their homelands.