Channel-ing the Sustainability of Ancient Societies

How often do you think about archaeology being used to help modern societies use resources better? It’s not like Indiana Jones (sorry, for the clichéd example) went around searching for the mysterious, lost sustainable farming methods. However, archaeology can help us protect our environment and resources by showing us how our predecessors dealt with these issues in their time.

Northern Channel Islands (airial)

The Channel Islands

(Source: http://www.sscnet.ucla.edu/anthro/faculty/arnold/california-lab.htm )

The Chumash people of the California Channel Islands are one such culture that can give us important insights to resource management. As early as 9500 B.C. Channel Islanders figured out how to regulate their hunting and fishing so as to not completely decimate their food sources. Historical ecology studies examine the dynamic between these people and their environment from 10,000 years ago onward. It appears that, although there were occasional declines in the populations of various animals, these populations also came back[1]. The Chumash clearly understood how to manage their resources.

Discoveries of shell middens have taught us a lot about the Chumash’s way of life[2]. Archaeologists have found many different types of projectile points, showing that the Chumash hunted many different types of animals[3]. By diversifying their prey, they had the ability to hunt certain populations while letting others grow.

chert-300x224

Different tools and projectile points discovered on the Channel Islands

(Source: http://smithsonianscience.org/2011/03/californias-channel-islands-may-have-once-held-north-americas-earliest-seafaring-economy/ )

Interestingly, other evidence indicates that the Chumash and those who came before them did have more impact on the evolutionary diversity of the islands. They brought dogs to the islands! Dogs did a lot of good for the people on the islands, like security, friendship, and hunting assistance. As the numbers of dogs on the islands increased, though, their presence began to impact other animal populations[4]. They killed and drove away many birds and sea mammals. So, although the Chumash’s hunting and fishing techniques are a great example of resource management, their mistakes, like bringing in an invasive species, can also be instructive to today’s society.

DSCN1998

Aww! How could a dog impact the environment? Well, transplant about a hundred into an island ecosystem…

(Source: my own photo)

Human impact of this environment has increased significantly in historic times, with oil spills, over-fishing, and other factors. Luckily, the Channel Islands are protected now, but what about the rest of the world? We can learn from the Chumash’s restrained fishing techniques because, although we do have some regulations today, in my opinion, they need to be stricter and focus more on cycling different fish populations. But there has to be more widespread awareness and understanding of this archaeology first.

 


[1] Torben C. Rick and Jon M. Erlandson, “Archaeology, Ancient Human Impacts on the Environment, and Cultural Resource Management on Channel Islands National Park, California”, CRM Journal Fall 2003: 86-89. Accessed November 14, 2013. http://www.cr.nps.gov/crdi/publications/CRM_Vol1_01_Research_Reports.pdf

[2] IBD

[3] “New Archaeological Evidence Reveals California’s Channel Islands as North America’s Oldest Seafaring Economy”, Smithsonian Science, Last modified March 3, 2011. http://smithsonianscience.org/2011/03/californias-channel-islands-may-have-once-held-north-americas-earliest-seafaring-economy/

[4] John Barrat, “Science Brief: Dog Bones Reveal Ecological History of California’s Channel Islands”, Smithsonian Science, last modified July 6, 2009. http://smithsonianscience.org/2009/07/science-briefdog-bones-reveal-ecological-history-of-californias-channel-islands/

 

An Artifact is Only Worth the Information it Brings

It’s difficult for people to plan for the future.  It’s so much easier to be so focused in the present that one does not realize that to make a better future one has to be cognizant of what is currently happening around them.  And, not surprisingly, looking into the past can help change and perfect what is happening in the present, therefore creating a better future.  It’s pretty simple, but then comes the issue of not only knowing what happened in the past, but knowing how it affected communities in the present so that we can be proactive in planning for a better future.  Are you surprised to hear that the answer to the question is (drum roll….) archaeology!

By using the archaeological record, which is growing over time, archaeologists can discover an enormous amount of information about past cultures and how their ways of life affected their communities. By studying agricultural techniques of past societies, their failures and achievements, we can alter the way we use agriculture to be more sustainable. For example, by studying the past cultures who came up with the three-field system of agriculture, where land and what is being grown is rotated to allow the nutrients to replenish, archaeologists found that this system works and benefits the communities; thus, today we have a better understanding of how to rotate crops and fields to keep the soil fertile.  This understanding makes us more sustainable in the long run, our future.  Understanding the conflicts that caused wars between past societies can assist us in avoiding these conflicts, and prevent unnecessary wars.  A poignant example is wealth distribution; when unequal, we end up with the haves and the have nots, with a top 1%.  This frequently leads to resentment, which leads to conflict and war. Therefore, archaeologists can evaluate how past societies best distributed resources to create the best environment for all. Looking at how cities were planned out and maintained, and consequently if they could survive disasters can help us plan out current cities in the most logical and beneficial manner to support development and growth. Archaeology has a place in many contemporary social issues that need to be evaluated in the present to preserve the future.

Visual description of three-feild rotation

Visual description of three-feild rotation

Distribution of worlds wealth, the unevenness a source of conflict

Distribution of worlds wealth, the unevenness a source of conflict

 

Everyone knows that archaeology is the study of the past. However, most people don’t understand that the knowledge archaeologists learn from the past can be applied to the present to better the future.  The excavation and “cool” artifacts the archaeologists discover seem to steal the image for archeology.  It’s important to understand, however, that what archaeologists learn from artifacts, and apply to the present, is what makes them truly valuable.

Works Citied:

http://forum.paradoxplaza.com/forum/showthread.php?205809-Saga-of-Halland/page2

http://wattsupwiththat.com/2010/11/18/ipcc-official-“climate-policy-is-redistributing-the-worlds-wealth”/

Further Reading:

Sabloff, Jeremy A. Archaeology Matters: Action Archaeology in the Modern World. Walnut Creek, CA: Left Coast, 2008. Print.

http://en.wikipedia.org/wiki/Three-field_system

So You Want to Be an Archaeologist?

Popular media has taught us that anyone can be an archaeologist. It’s easy, right? All you need is a shovel, a couple buckets, and maybe a cool whip to fight off some Nazis, and you’re all set to discover some nifty caves and make a ton of money off golden idols! Right?

Time for an archaeological dig!

Well, not so fast. What Indiana Jones doesn’t show us are the years of study, fieldwork, and tedious lab work that go into archaeological study. And it definitely doesn’t show that if you want to be a respected archaeologist, you need to join a professional archaeological society and agree to abide by its standards of ethics.

That’s ridiculous, you say; the archaeological record is available to everyone and shouldn’t be restricted to a bunch of snooty professionals. I should be able to dig up whatever I please, you say, because history belongs to everyone!

Thing is, that’s not really true. There are a number of groups with specific cultural ownership of archaeological remains, and archaeologists have to respect that ownership and act accordingly.

First and foremost, the descendants of the group or culture being studied have a right to their history. This means a number of things for archaeologists. Firstly, graves should not be excavated without the permission of the descendant community, no matter how much information could be gained from the excavation. The pillaging of sacred Native American graves by white North American archaeologists in the past caused a great deal of backlash, resulting in legislation like the Native American Graves Protection and Repatriation Act (NAGPRA) of 1990. This also means that archaeologists need to maintain open and respectful communication with the descendant communities that they are working with, when both planning an archaeological project and interpreting its results.

Don’t be this guy. Bald eagles will get really mad at you.

Apart from descendant communities, the public has a right to the archaeological record. You can’t just dig stuff up, put it on a shelf, and not tell anyone about it; you could be hiding away new information that might change the way history is taught or help us think about some of the challenges facing the modern world. In its Principles of Archaeological Ethics, the Society for American Archaeology lists just a few of the possible audiences for archaeology, which include students, politicians, journalists, and many more. Archaeology should be a tool to promote learning and come to new understandings about the past and the present, not just to add to your collection.

Whoever put together this arrowhead collection was not complying with archaeological standards of ethics. These are artifacts, not wall décor!

Finally, future archaeologists have a right to the archaeological record, too. That’s why stewardship is the first principle in the SAA’s list; archaeologists are obligated to preserve sites so that future archaeologists with better technology and different perspectives can also learn from them.

So the next time you’re tempted to start digging for treasure, remember that the archaeological record doesn’t just belong to you, and put that shovel away.

 

Further Reading:

On NAGPRA: http://www.nps.gov/nagpra/

On the Society for American Archaeology’s ethical standards: http://www.saa.org/AbouttheSociety/PrinciplesofArchaeologicalEthics/tabid/203/Default.aspx

Sources:

Ashmore, Wendy and Robert J. Sharer. Discovering Our Past: A Brief Introduction to Archaeology. New York: McGraw- Hill, 2012. Print.

National NAGPRA. National Park Service, n.d. Web. 14 Nov. 2013. <http://www.nps.gov/nagpra/>.

“Principles of Archaeological Ethics.” Society for American Archaeology. SAA, n.d. Web. 14 Nov. 2013. <http://www.saa.org/Default.aspx?TabId=203>.

Sabloff, Jeremy A. Archaeology Matters: Action Archaeology in the Modern World. Walnut Creek, CA: Left Coast Press, Inc. 2008. Print. 

Image 1: http://static.ddmcdn.com/gif/archaeology-2.jpg

Image 2: http://publications.newberry.org/indiansofthemidwest/wp-content/gallery/nagpra151/research.jpg

Image 3: http://media.liveauctiongroup.net/i/8093/9734883_1.jpg?v=8CD0610F92B8410  

Archaeology: Helping Fight Poverty around the World

Many people think that archaeology is merely a tool that people can use to learn about the past. However, archaeology is a field that has great promise for helping societies deal with more modern contemporary issues.

One of the many issues that archaeology can help society better deal with is poverty. Although it may seem like an odd issue for archaeology to address, there are actually multiple ways in which the field can help with poverty. Two large ways in which archaeology can help with poverty are helping people learn ancient ways of life and agriculture which may prove more fruitful than their current practices, and by hiring unemployed non-professionals to help assist at excavation sites.

In the past, when the United States was in the middle of the Great Depression, President Franklin Roosevelt created the Civilian Conservation Corps (CCC) to help try and foster some economic growth within the country. The CCC employed young men without jobs to helps conserve and restore the nature of the outdoors. Although these young men helped to plant trees and build roads, they also engaged in archaeological investigations. During the investigations, the young men helped to discover and expose historic house foundations, among other things. The CCC was involved in archaeological investigations in over fifteen states. During the eight years that the CCC existed, it employed over 3,000,000 young men across the nation. With this many young men getting employment, it helped to boost the nation out of an economic depression.

A crew of the Civilian Conservation Corps

A crew of the Civilian Conservation Corps

 

Another way in which archaeology can help with poverty is helping modern societies learn about the way of life of people in the past so that they can better understand how to make the most of their land and resources now. One current example of this can be found in Bolivia. In the past century, Bolivia has had harsh times dealing with climate changes. In the 1960’s, a pre-Inca civilization agricultural method was discovered by archaeologists. This method compensated for such climate changes as those that are currently being faced, and the system has now been implemented. The new system allows for better irrigation of water year-round, and it also allows for a higher yield of crops from the same amount of land. This increase in productivity will bring more wealth and prosperity to a society that might have faced struggles otherwise.

 

An illustration of how an ancient agricultural technique would be a more efficient use of the land.

An illustration of how an ancient agricultural technique would be a more efficient use of the land.

Archaeology is not just a field that teaches us about the past, but rather it uses knowledge of the past as a means to better the present.  Uncovering better agricultural techniques and employing non-professionals are only two of the ways in which archaeology can help us deal with poverty around the world.

 

Sources:

http://newdealarchaeology.com/2013/04/05/roosevelts-tree-army-and-americas-past-the-civilian-conservation-corps-ccc-and-new-deal-archaeology/

http://www.u-s-history.com/pages/h1586.html

http://www.oxfamblogs.org/fp2p/?p=1380

 

Images:

http://www.georgiaencyclopedia.org/sites/default/files/styles/article-top/public/m-11023.jpg?itok=jEHItAne

http://inesad.edu.bo/developmentroast/wp-content/uploads/2013/02/camellones.png

 

Further Reading:

http://pastpreservers.blogspot.com/2013/03/help-save-archaeological-sites-and.html

Conflict: Leaving a Unique Footprint in the Archaeological Record

Last week, an Italian anthropologist named Carlo Severi gave a lecture on images and their importance to archaeology, especially in regard to the Penitente Brotherhood. This brotherhood was a cult of Christianity that formed as a result of conflicts between Christian civilizations and Native Americans in the United States. This cult developed unique symbols and images such as Dona Sebastiana, a saint represented as a skeletal woman with a bow and arrow. Professor Severi’s lecture revolved around the necessity of this image to the brotherhood. This image was a direct reflection of the conflicts that the people of the brotherhood faced.

An image of Dona Sebastiana.

An image of Dona Sebastiana.

Throughout history, many objects have become symbols to represent how conflicts have affected societies. Many of these objects are considered forms of art, and one form that has become very well known is “trench art.” Trench art was created during World War I and each piece represents what war was like for its creator. World War I was a war that involved many different countries, so trench art can be found in numerous locations around the globe. An archaeological study of trench art can help archaeologists understand issues about conflict landscapes, nationalism, religion, and heritage.

Trench art varies from piece to piece, because each piece was made by a different person. The most common materials used for the creation of trench art include bullet shells and other war-related materials. The materials and methods used to create a specific piece of art can help tell what type of person made the artifact such as whether it was a soldier not in battle, a prisoner of war, or even a civilian.

An example of trench art.

An example of trench art.

Archaeologist Nicholas Saunders has set out to study modern conflict archaeology, in which he studies trench art to better understand global conflict. Saunders studies conflict archaeology as opposed to battlefield archaeology, because he feels that battlefield archaeology only seeks to record items to help create a better picture of military history. Saunders felt that no one was giving proper attention to trench art, so he set out to study trench art to gain a better understanding of past conflict as reflected in these items.

Archaeologist Nicholas Saunders at an excavation.

Archaeologist Nicholas Saunders at an excavation.

Pieces of art often become symbols that represent something, whether it is related to religion, culture, or issues faced at the time. Trench art, which has only in recent years become a popular art form to study, can help aid archaeologists in understanding the conflicts that surrounded World War I. Whenever conflict arises it is often represented in some sort of symbol that is created. Although trench art and images of Dona Sebastiana may seem as if they have nothing in common, both can lend archaeologists a helping hand in understanding the conflicts of the past.

Sources:

http://www.conflictarchaeology.com/

http://www.archaeology.co.uk/articles/features/nick-saunders-launching-the-new-discipline-of-modern-conflict-archaeology.htm

Images:

http://www.ohiou.edu/news/pix/DONA.JPG

http://www.trenchart.org/ArgonneVase.jpg

http://www.conflictarchaeology.com/Nicholas%20Saunders_files/saved_resource(5)

Further Reading:

http://www.trenchart.org/

The Penitente Brotherhood and Images of Death

Last Tuesday, Professor Carlo Severi gave a lecture regarding a cult of Christianity (the Penitente Brotherhood) that developed in certain areas of the United States (New Mexico and Colorado).  Since the Penitentes are a rather secretive group, Severi had to draw information on them from images and the conditions from which they arose.  At the heart of his talk, he wanted to convey the necessity of the images and traditions developed within a culture.  It was not enough that the images he presented merely be observed as empirically demonstrable facts; rather, he sought to show that the conditions of the culture in which they arose were such that they had to.

One of the major factors leading to its creation was the interaction of Christian civilizations with Native Americans.  The lecturer noted their relationship was often contentious, resulting in fighting and killing.  One particular image – that of a Native American attacking an image of Jesus – became particularly salient.  The violence and persistence associated with these attacks were given a central role in cultic practice, to the point that a new saint, Dona Sebastiana, was created.  This unique figure is always depicted as a skeletal woman, often wielding a bow and arrow.  Even more interesting is the ritual associated with her in which an effigy of her with bow and arrow in posed to fire arrows at actual members of the cult who represent Jesus.

Dona Sebastiana

Dona Sebastiana

Beyond these visual differences, Severi went on to mention for theological differences between the Penitente Brotherhood and more mainstream Catholicism.  All of the images he provided during his lecture were very morbid in nature.  Dona Sebastiana for one was obviously a reminder of mortality, but beyond her, the Penitente Brotherhood practiced self-flagellation and simulated crucifixion.  One image that stuck with me in particular was that of the flagellation of Christ.  While this was by no means an unusual theme in Catholic imagery in general, the Penitente’s version was particularly graphic, the back of Christ being so abused as to reveal His spine and ribcage.  This paired with the symbolic attack on Christ by Dona Sebastiana mentioned above constitute a view of Christianity in which death seems to triumph over Christ rather than the other way around.

Kneeling Death Figure

Kneeling Death Figure

With this in mind, I felt Severi’s argument for the images necessity to be compelling.  Given the social climate in which attacks from Native Americas were a frightening threat and the relationship Catholic theology already had with death, the incorporation of new death images and attitudes seems at least a natural progression, if not a necessary one.

 

Images

http://cdn2.brooklynmuseum.org/images/opencollection/objects/size3/1997.70_transp5516.jpg

Weigle, Marta.  “Ghostly Flagellants and Doña Sebastiana: Two Legends of the Penitente Brotherhood”. Western Folklore , Vol. 36, No. 2 (Apr., 1977), p 136

Further Reading

Weigle, Marta.  “Ghostly Flagellants and Doña Sebastiana: Two Legends of the Penitente Brotherhood”. Western Folklore , Vol. 36, No. 2 (Apr., 1977), p 135-147

Dona Sebastiana: A Window into the Past

While Frederick R. Barnard coined the phrase “a picture is worth a thousand words,” it was mostly likely Aby Warbury whose ideas lead to the creation of that phrase. After moving to Italy to learn about art, Aby Warbury (a German boy) quickly realized that art was more than just an image for aesthetic appeal. Rather, art was created to illustrate the memories of past societies. In other words, Warbury believed that art represents a window into past societies.

In a presentation given by Italian anthropologist, Carlos Severi, I learned about the affects that the arrival of the Spanish had on the indigenous people in New Mexico. Not only did the Spaniards impose their social and political systems, they slowly forced the native people to convert to Catholicism. Franciscan priests lived in the indigenous villages, teaching the natives about Spanish Catholicism. Over time, these native people began to forget their own religion and started to accept this new religion. However, by 1828, the Franciscan clergy left these villages and returned to Spain—leaving the indigenous people with a new religion that they didn’t fully understand and an old religion that they had forgotten.

Padres-with-Indians

Without priests to guide them, the indigenous people started to piece together a new religion: a mixture of Spanish Christianity and their old religion. This new religion, now known as the Penitente Brotherhood, was much darker than Christianity and focused on death rather than on redemption and light. Sacrifice, flagellation, and reenactments of Jesus crucifixion were all elements of Penitente Brotherhood. However, at the forefront of this new religion was Dona Sebastiana, the angel of death. Donna Sebastiana is usually depicted as a skeleton with long brown hair riding in a cart carrying arrows. Every year, she would ‘shoot’ one villager with an arrow, which meant that that villager was chosen to give up his life for his religion (in other words, he would become a martyr). It is believed that Dona Sebastiana is derived from the Christian Saint, St. Sebastian who died after being shot by arrows. This shows how the indigenous people were attempting to recreate the religion left by the Franciscans; however, because the Franciscans left before the indigenous people had fully understood and knew the religion, these dark modifications arose from the piecing together of the two religions.

06-03-14-013

This dark, death orientated religion arose only after the Franciscans left the Native Americans to make sense of an unfamiliar religion. Without guidance, these people pieced together what they remembered from their native religion and what they had been taught by the Spanish. While the rituals and figures of this religion are hard to understand, the context of the time period and the events leading up to development of the religion help us see into the memory of the indigenous people of the time. This idea, then, goes hand in hand with Aby Warburg beliefs on art. By analyzing and contextualizing images like Dona Sebastiana, we have a picture of what these indigenous societies were like back in the 1800s. Images of Dona Sebastiana act as a window into the thoughts and beliefs of the indigenous people.

References:

Image 1: http://www.cherylannestapp.com/colonizing-california/

Image 2: http://www.thelope.com/2006/04/death-cart.html

Extra Reading: http://www.thelope.com/2006/04/death-cart.html

Behind the Scenes Archaeology

Who would have thought that walking around aimlessly for hours in the woods is the easy and quick part of archaeology?  All in all, the stereotype that archaeologists spend most of their time in the field excavating and collecting artifacts is completely untrue.  Previously I had just accepted this to be fact from readings and lecture concerning the intricacies of archaeological research. However, recently I’ve been able to experience the full brunt of the life of an archaeologist through lab, and it is not an easy one.

the first image that comes up upon Googling "Archaeology"

the first image that comes up upon Googling “Archaeology”

Lab work is an imperative part of archaeology, providing for much of the actual results and findings that occur. Rarely is a piece ever just picked up in the field, examined right then and there, then accepted as fact and put away. In lab the artifacts are observed, recorded, sorted, and in some cases put together again from tiny fragments. So, lab work comes with many more subtle complications than field work. In the field the general dangers of spending so much time performing strenuous work in the outdoors are present, and can take an exhausting toll on the body. Similarly, lab work can take a toll on the mind, as classification systems and identification becomes increasingly difficult to do once the artifact has been through a dozen hands, some of which might be mislabeled or broken.

have fun sorting that...

have fun sorting that…

The images that come to mind in thinking of archaeology are mostly that of field work but the meat of the field of anthropology is lab work. The lab work I performed was more than anything rebagging and assorting hastily labeled and disorganized artifacts with a colourful history of tug and pull. They had belonged to private hands, and was to be possibly donated to a museum, but as the bill ranked up for the archaeological work to be done on the artifacts(evidently archaeology is not for the frugal of heart) ownership became complicated up until the point where they are just being borrowed indefinitely for the time being. This contributed to the clutter of the artifacts worked on. Thusly, my initial sentiments toward lab work was that it seemed like some cruel joke, bagging and rebagging bags upon bags of stuff that was sometimes more dirt than artifact, and squinting at a tiny bone for ten minutes to figure out whether it belonged to a bird or an annoyingly small rabbit. Once you get into though, the work itself is incredibly simple. Half the time spent in lab was sifting through a pile of similar centuries old objects and playing One of These Things is Not Like the Other. This becomes the essential component of lab, recognizing when an artifact needs to be classified separately than the material it was grouped with before, and vice versa merging groups of items together for the sake of coherence in sorting. Although archaeology is thought of many times as the dangerous and exciting field work of the likes of Indiana Jones, the work that goes into labeling it all is the vital step that gives an artifact meaning, putting it into context of where it was before and how it played into the lives of the people there years ago.

– Bernardo

Sources:

Ashmore, Wendy and Robert J. Sharer. Discovering Our Past: A Brief Introduction to Archaeology. New York: McGraw- Hill, 2012. Print.

Rituals of the Mysterious Penitente Brotherhood

This week, I got to attend a lecture by Professor Carlo Severi on Doña Sebastiana, a worshipped symbol of death in the Catholic cult called the Penitente Brotherhood. The Penitente Brotherhood, made up of Spanish-Americans, began in New Mexico. The presence of Doña Sebastiana is not the only interesting tradition that arose in this isolated community; the Brotherhood practiced self-flagellation in the belief that they should experience Christ’s suffering.

I was interested in looking farther into the ritualistic practices of the Penitente Brotherhood. Historical records have helped researchers today learn about the Brotherhood. The work of Charles Lummis proved invaluable in painting a picture of the Brotherhood’s rituals when he had the opportunity to watch and photograph a crucifixion in 1888[1].

The ritual involved recreating the Passion of Christ. According to Lummis, he waited for the Holy Week, when he knew the crucifixion and other ritualistic acts of self-flagellation would occur. Lummis had to be persistent to obtain permission to photograph and attend the ritual, since condemnation of their practices had led the Penitentes to be very secretive. What he saw, included a procession where men whipped themselves, and one man even wore a pack of cactus with thorns that dug into his back. Lummis’s description of the crucifixion itself demonstrated how fully the participants believed in their rituals. Thomson writes, “As they tightened the ropes, the man on the cross ‘sobbed like a child,’ Lummis reported, not because of the pain but because he was ashamed that they were not using nails instead”[2].

penitente

One of Lummis’s photographs.

http://www.charleslummis.com/penitente.htm

The Penitente Brotherhood is still active today, although they don’t do self-flagellation anymore. However, they are still very secretive in their practices. One ritual that an outsider was allowed to attend involved extinguishing thirteen candles and then praying in the darkness, to symbolize Jesus dying[3]. The Penitentes have also permitted onlookers for their procession on Good Friday, the exact events of which vary in each Penitentes community. Other than these practices, it must also be noted that charity and sacrifice are important values for members of the Brotherhood[4].

75-encuentro-return

Rituals of the Penitente brotherhood today.

http://cozine.com/2010-march/los-penitentes-del-valle/

 

Understanding the rituals of the Penitente Brotherhood today is valuable in understanding a current cultural group, and also in understanding their rituals and reasons behind those rituals in the past. In archaeology, this technique of using behavior of a culture today to understand a similar or ancestral people is called analogy. Talking to the descendants of a group are invaluable, especially when dealing with the ethics of studying a culture. As interesting as the rituals of the Penitente Brotherhood are, they also represent real people’s culture and have to be respected in the past and present.


[1] Mark Thomson, “Encounter with the Penitentes”, in American Character: The Curious Life of Charles Fletcher Lummis and the Rediscovery of the Southwest (New York: Arcade Publishing, 2001), Accessed 11/10/13 http://www.charleslummis.com/penitente.htm

[2] IBID.

[3] Ruben E. Archuleta, “Los Penitentes del Valle”, Colorado Central Magazine, Accessed 11/10/13, http://cozine.com/2010-march/los-penitentes-del-valle/

[4] IBID.

Not Just a Pile of Bones

Context is very important. Context is especially important to archaeology and the study of artifacts. Without context, the artifacts have no meaning, a piece of glass is just a piece of glass, and a plate is a plate. If we don’t know where an item was found and what it is in relationship to the site and the site’s past then it means nothing.

sheep-pile-head-on

Is this just a pile of bones? or with context could this mean much more?

For instance, a bunch of cow bones is just a pile of animal bones, until we factor in that it was found in the dump site of an 17th century pub and inn, and the cut marks on the bone shows that it was hand sawn and the cut of meat that it was shows the socioeconomic class that the people who ate the cow were in, and therefore reveals the people whom the pub catered to. Any other bones can do the same thing. Different fish are found in different areas, and different people and social classes eat certain kinds of fish. By finding a particular fishes bones in the inn we know that they fed and whom they traded with, as well as at that time, and what was available to them. Bones, as well as many other artifacts, such as plates and ceramic bowls, can be very useful in finding this type of information out, but only if there is context and background.

for this to mean anything, we would have to know the where, and what and who

for this to mean anything, we would have to know the where, what and who

The different patterns on plates can tell us if they were decorative or used in every day life. The type of style and skill that went into the plates can also tell us how they were used, when they were used, and who used them. The same goes for ceramic bowls, for if only the outside was decorated, that means that it was a larger bowl or vase, with a smaller opening on the top, or that it was meant for other people to look at, while decorations on the inside means that it was small or meant for more personal use. Still, context is very important. If this was found in the inn, then we know what it was used for, and if they were nice plates and bowls, what types of people they housed.

This idea of context can also be applied to where in the site it was found. Many hours are spent labeling the bags where the artifacts have been placed, with detailed locations of where the artifacts were found, at what test pit, with a unit number and other specific location identifiers. Location is very important to context and the meaning of an artifact, for if bones were found in the dumping site of a house, then they would mean a totally different thing then if they were associated with a barn or pub.

In general, artifacts aren’t just pieces of pottery, or a pile of bones, they are items and objects that, because of context, lend themselves to a bigger picture and a better understanding of our world.

-Laila