Navajo Archaeologist Is Not an Oxymoron: A Tribal Archaeologist's Experience

Two-Bears, Davina

doi:10.1353/aiq.2006.0033

Cited by 20 publications

(5 citation statements)

References 6 publications

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“…Since the enactment of Section 106 in 1966, Indigenous citizens, scholars, and archaeologists have pushed for greater input on, inclusion within, and power over archaeological projects that include Native American sites in the United States (Atalay 2012; Colwell-Chanthaphonh 2009;Klesert and Downer 1990;Two Bears 2006Watkins 2005). Atalay (2012, 34) To build an oil pipeline such as DAPL requires the acquisition of miles of land.…”

Section: Decolonial Indigenous Archaeology and Cultural Resource Mana...mentioning

confidence: 99%

Centering Indigenous Approaches for a Better Cultural Resource Management: Lessons from the Dakota Access Pipeline

Johnson

2023

Transforming Anthropology

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The Dakota Access Pipeline (DAPL) has been one of the most nationally publicized of all protested pipelines in the United States. Since protests began at Standing Rock in November 2016, injustices to the natural and cultural environment inflicted by its construction have been scrutinized by the public, the media, archaeologists, and perhaps most of all, by Tribal nations residing in this area and throughout the United States. In this article, I focus specifically on the ways that the cultural resource management (CRM) process was manipulated and abused to benefit the monetary goals of Dakota Access, LLC and the US Army Corps of Engineers (USACE) over the interests and needs of Indigenous peoples. Following this discussion, I propose foregrounding the suggestions of Tribal nations through greater collaboration with these groups and changes to the archaeological legislation, both of which will lead to greater transparency and inclusivity in CRM.

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Section: Decolonial Indigenous Archaeology and Cultural Resource Mana...mentioning

confidence: 99%

Centering Indigenous Approaches for a Better Cultural Resource Management: Lessons from the Dakota Access Pipeline

Johnson

2023

Transforming Anthropology

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“…For Ndee communities, various cultural institutions ensure that the cross-cultural bonds connecting Western Apache communities are also very much alive in cultural institutions practiced by various Ndee nations in the U.S. Southwest. One of the primary tenets recognized and actively adhered to by Ndee communities is “avoidance.” Similar to Navajo cultural practices concerning the past (Thompson 2011; Two Bears 2006, 2008), Western Apache communities rigorously attempt to avoid visiting and working in areas marked by past materials and other forms of past human presence. As Welch and Ferguson state, Ndee cultural principles mandate the respectful avoidance all things relating to the deceased.…”

Section: Ndee Avoidancementioning

confidence: 99%

We Know Who We Are and What Is Needed

Laluk

Burnette²

2021

Adv. archaeol. pract.

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Overall healing, harmony, and balance within Ndee (Apache) communities can be understood through the Ndee term Gózhó—“beauty, balance, and harmony.” Beyond this Ndee cultural precept, however, how are such states of Gózhó achieved, whether in the past or today? Within archaeological research on Ndee lands, achieving healing and promoting health is crucial to overall individual and community well-being. Healing activities that contribute to overall states of Gózhó can take many forms. As Rybak and Decker-Fitts (2009:334) suggest, “Native American healing practices exemplify key cultural perspectives and influence the identity development of Native American individuals.” Such healing practices including the use of yellow cattail pollen (hádńdín; Typha spp.) for protection are based on traditions and perspectives typically outside the mainstream of Western psychological tenets, yet they can have significant impact on the sense of well-being for Ndee communities. Ndee cultural specialists with the White Mountain Apache Tribe demonstrate that such traditions and perspectives are not only necessary for continued community well-being but are powerful conduits amplifying the past as present, which contribute to the ongoing cyclical and reciprocal nature of the ways Ndee communities have related to Nígosdzán—Mother Earth—since time immemorial.

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“…The research and scholarly contributions of Native faculty in fields such as education, medicine, public health, archeology, anthropology, psychology, political science, law, history, linguistics, and the humanities are changing disciplinary paradigms by the creation of new theoretical, methodological, and practical applications infused with the writings, voices, and knowledge of Indigenous people (Atalay, 2006;de la Torre, 2004;Champagne, 2004;Deloria, 2004;Dana-Sacco, 2010;James, 2004;Kidwell, 2009;Nicholas, 2006;Two Bears, 2006;Smith and Jackson, 2006;McCallum, 2009;Tippeconnic and McKinney, 2003).…”

Section: Transforming the Academy As Activists And Advocatesmentioning

confidence: 99%

2012

ASHE Higher Education Report

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IntroductionSituating American Indian and Alaska Native Higher Education in Larger ContextsHistorical Background of American Indian and Alaska Native Higher EducationOverview of the MonographFraming the CoversationTribal Nation BuildingHigher Education Toward Nation BuildingConclusionPostsecondary Access for Indigenous StudentsPostsecondary Aspirations, High School Completion, and Academic PreparationAccelerated Learning OpportunitiesCollege Entrance ExaminationsEconomic Conditions and Paying for CollegeThe Role of Schools and College CounselingProtective Factors and Promising Practices for Postsecondary AccessConcluding ThoughtsAmerican Indian and Alaska Native College StudentsEnrollment PatternsRetention PatternsThe Experiences of Indigenous College Students in Predominantly White InstitutionsTribal Colleges and UniversitiesConclusionAmerican Indian and Alaska Native Graduate StudentsA Statistical Portrait of Indigenous Graduate and Professional StudentsThe Experiences of Indigenous Graduate and Professional StudentsGraduate Education and Nation BuildingAmerican Indian and Alaska Native FacultyTransforming the Academy as Activists and AdvocatesIndigenous Faculty and Nation BuildingNative Faculty at Mainstream InstitutionsIndigenous Faculty in Tribal Colleges and UniversitiesConcluding ThoughtsWhere Do We Go From Here?Research RecommendationsDiscussion and Implications for PolicyDiscussion and Implications for Institutional PracticeNotesReferencesName IndexSubject IndexAbout the Authors

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Navajo Archaeologist Is Not an Oxymoron: A Tribal Archaeologist's Experience

Cited by 20 publications

References 6 publications

Centering Indigenous Approaches for a Better Cultural Resource Management: Lessons from the Dakota Access Pipeline

Centering Indigenous Approaches for a Better Cultural Resource Management: Lessons from the Dakota Access Pipeline

We Know Who We Are and What Is Needed

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