Grave Matters: Response to Presentation by Tony Platt

Platt began his presentation with a discussion of the skewed perception in the United States (especially California) education system. His example was the California mission project, in which children learn about the use of missionaries as beneficial. His book reveals that what began as an exploration into events in the local area of Big Lagoon “led to an investigation of big issues that resonate in the history of anthropology and archaeology,” and questions specifically the bias of history that has invaded the nation’s history (Platt 4).

Platt describes Big Lagoon as an “unspoiled tourist destination” (Platt 10), and admits that his primary motivation to owning property here in Northern California is that it is a place “to get away to.” Humboldt County is marketed for its natural beauty; the tall elegant redwoods and agate beaches, however this is not how these places actually were. Platt stressed the importance of knowing about the place one resides in, that the common history is usually missing a key element.

One of the primary concepts I correlated with my courses and work is that of collaboration. I have done some volunteer cultural resource management work through the Cultural Resources Facility, and have viewed this collaboration in action. The purpose for these two groups to collaborate is that the primary goal is to protect important sites. Archaeologists always work with a tribal monitor, who is more familiar with their cultures traditional objects than an archaeologist could hope to be. Platt mentioned “socially responsible archaeologists.” In Grave Matters, Platt describes socially responsible anthropology through the words of Dave Fredrickson, who said he taught students of his to “always take notes when Indians speak at digs, be alert to cultural differences, and show respect. Don’t complain, keep your mouth shut, be friendly, and things will eventually happen the way they should. A lot of my success…was due to me listening” (Platt 146-147).

The issue brought up by Platt that is the most controversial for anthropologists is that of repatriation. I agree with him that more of an effort needs to be made in repatriating remains and cultural materials to their rightful people. What is really unfortunate is that even when an effort may be made to repatriate, there is much controversy over whether or not ancestry can (and should) be estimated by remains. I do know of one anthropologist (ironically, from Berkeley), Nancy Scheper-Hughes, who made an apology from the Berkeley anthropology department. The apology was made when they returned Ishi’s (who was taken into the Berkeley museum by Kroeber) brain (which Kroeber had sent to the Smithsonian). An apology seems like not enough to return.

In his conclusion, Platt described four interrelated catastrophes that are responsible for the issues at hand. The first issue is the experience of the Northwestern genocide. Platt suggests that instructors should use this occurrence as a relation when the Nazi Holocaust is taught. Most schools still do not teach about the United States holocausts. Platt’s second catastrophe, the systematic looting of gravesites, is a big issue for me because archaeology is basically systematic looting (the difference being the methodical recordation and analysis). Technology such as ground penetrating radar can be of use, especially in the CRM field, because it can be used to detect sites without destroying sites. The third catastrophe is that most people do not know this history. Here he went back to the example of the education system, but says it goes deeper. American civil religion runs rampant, and makes Americans believe they are innately privileged (my own exaggeration). Finally, the failure of public history to deal with these issues ends Platt’s list of catastrophes. The issue reoccurs over and over where history has been written one sided, and unfortunately many Americans are disconnected from their own historic knowledge.

Early European Rational for Cultural Genocide

Euro-American morality and ethics can be portrayed through the ideas that were popular with Spain, in their “era of discovery.” This nation’s greed for wealth, desire for land, religious beliefs, and belief in racial superiority were its primary genocidal rationales. Such rationales have been held and practiced by various European nations, which have woven through the American Nation’s beginnings through modern times.

Gaining wealth was the prominent desire for the Spanish Conquistadors. This wealth was procured with gold in South America, and later with slaves from the northern continent. Although Ferdinand and Isabella attempted to direct a humane system of rules in dealing with Indians, it was impossible for the crown to keep funding expeditions without oppressing the natives (Venebles 4-5).

The quest for land has also been a prevailing motivation in the destruction of Native Americans. One reason behind this is the expansion of European populations. More people meant more resources needed for their food, housing, and clothing. Another reason, for example in the case of the Spanish, was the strategic use of the land for political purposes. Spain desired control over the coastal areas of Florida, in order to protect the gold they were transporting from Mexico. With the coast under Spain’s power, their enemies could not plunder them as easily (Venebles 25).

The Catholic Religion believed it was doing the Indians a favor in sharing it’s beliefs. Converting the Indians by will or force was seen as the work of God. A prime example of this is seen in 1513, when the Spanish monarchy legitimized the conquest of the Americas with the Requerimiento. They told the Indians that they could either accept the Pope and Crown, or be subject to enslavement. The Requerimiento stated that whatever happened was at the fault of the Natives (Venebles 6).

I find one of the more prominent rationalities behind the European conquest of America, is the idea of racial superiority. This opinion was held by Spanish Scholar Juan Gines de Sepulveda, who regarded the Natives as “inferior in culture, government, history, and civilization” (Venebles 22). The rationality behind ideas such as this can be traced back to Aristotle’s teachings that some racial groups are “naturally inferior” and well suited for slavery (Venebles 5). These ideas have stuck with non-natives through the modern era. All too often Native Americans are being blamed for their own hardships, little known by the ignorance of modern European descendants that they have a part in the oppression of this struggle. 

Venebles, Robert W. American Indian History. Vol. 1. Santa Fe: Clear Light, 2004. 

Nancy Patterson Field School 2011

This summer I was able to participate in my first archaeology field school through Cal State Dominguez Hills. We spent 3 weeks in and around Blanding, Utah excavating at the Nancy Patterson Site, and field-tripping to nearby ruins and national parks. Our research was focused on the ancient pueblo inhabitants (referred to by many as “Anasazi”).


The Nancy Patterson Site is located approximately 30 miles from Blanding, and includes the Nancy Patterson Butte and the Nancy Patterson Village below it, as well as nearby Spirit Bird Cave.


Left: Southern view overlooking Nancy Patterson Village from the Butte.

Below: (1)Spirit Bird Cave (Overlooks Nancy Patterson Site);
(2)the "Rock Room" post rock removal

Digging for the first time was really a great experience. I knew it would be a lot of hard grunt work (which it most definitely was-hauling rocks and dirt in the blazing sun), but the excitement that comes from finding the tiniest clue to who lived here made it all feel completely worthwhile. (I highly recommend to anyone considering archaeology as a career, try some field work first-it can be quite demanding physically).



Above: Erica Digging a test profile in the "Rock Room"

Laura and Anna mending pottery

Laura taking a well deserved break.

We were fortunate enough to have an instructor (Daniel Cutrone) who not only supervised in the site, but also took us on several field trips around the Four Corners Region, to help us better understand the Anasazi as a culture. Our first weekend , we were fortunate to be allowed to view the Hop i Angak'china (Long-Hair) dance. This dance is for the purpose of calling rain to the crops. We were also able to spend some time at the Butler Wash Ballroom Cave ruins.


Left: Our instructor Daniel Cutrone at Three-Kiva Pueblo.

Artifacts from the Nancy Patterson Site can be viewed at the Edge of the Cedars State Park, in Blanding, Utah.