Confronting the angry rock: American Indians' situated risks from radioactivity

Numic people in the western United States are co-adapted with their traditional lands and these lands are spiritually and physically co-adapted with these people. This relationship has been documented through studies funded by the Department of Energy, Nevada Operations. 1 The u.s. Department of Energy Nevada Operations studies of American Indiacultural impacts from the transportation of Low Level Radioactive Waste were managed by Frank DiSanza. Consultation with the involved tribes was guided by Robert Furlow through the American Indian Program. Elders from twenty-six Indian tribes participated in two studies in order to explain why the transportation of radioactive waste poses serious threats. Key in their interpretation is the perception that radioactive material is an angry rock. Indian knowledge and use of this rock goes back for thousands of years. As a powerful spiritual being the angry rock constitutes a threat that can neither be contained nor controlled by conventional means. It has the power to pollute food, medicine, and places, none of which can be used afterwards by Indian people. Spiritual impacts are even more threatening, given that the angry rock would pass along highways where there are animal creation places, access to spiritual beings, and unsung human souls. A most troubling concern is that radioactivity would be transported along the path to the afterlife. The juxtaposition of the angry rock and human spirits being sung to the afterlife is unthinkable.     

Marine protected areas and the coral reefs of traditional settlements in the Exumas,Bahamas

This paper is about modeling the perceived social impacts of three proposed marine protected areas (MPAs), each designed to protect coral reefs. The paper argues that shared perceptions of these impacts have resulted in different community-level responses to these MPA proposals. The study is uniquely situated in the Bahamas where the government has approved setting aside 30 No-take MPAs (including three under study here) to protect the coastal marine environment. The paper is based on 572 interviews conducted during eight field trips with members of six traditional settlements in the Exuma Islands and Cays in the central Bahamas. Overall, 34% of the census population of these settlements was interviewed at least once. Key findings are that an MPA can impact in either positive or negative ways (a) community agency by the process of siting, (b) community resilience by eliminating or supporting some components of their traditional adaptations to social and natural environments, and (c) community identity by precluding or protecting customary marine access. MPA impacts to local communities determine whether those communities will support or resist proposed MPAs.     

Calculating the Cultural Significance of American Indian Plants: Paiute and Shoshone Ethnobotany at Yucca Mountain, Nevada

Ethnobotanical studies are of interest to ethnographers, ethnobotanists, and cultural historians who study the prehistoric, historic, and contemporary contribution of plants to the sociocultural adaptations of American Indian people. A critical research issue is evaluating the differential contribution of plants to American Indian adaptive strategies. This article takes the first quantitative plant evaluation model and combines it with field data from the Yucca Mountain, Nevada, ethnobotany study to explore the utility of this model for evaluating the cultural significance of botanical resources to contemporary American Indian peoples.     

Ghost Dancing the Grand Canyon. Southern Paiute Rock Art, Ceremony, and Cultural Landscapes

Combining rock art studies with ethnohistory, contemporary ethnographic analysis, and the interpretations of people who share the cultural traditions being studied, this paper documents a rock art site in Kanab Creek Canyon that appears to have been the location of a Ghost Dance ceremony performed by Southern Paiute and perhaps Hualapai people in the late 1800s. Using the site as a point of departure, it focuses on the way in which synergistic associations among place, artifact, resources, events, and historic and contemporary Indian people contribute to the construction of a contextual cultural landscape.     

Reefs from space: Satellite imagery,marine ecology,and ethnography in the Dominican Republic

Coral reef bleaching is an obvious indication that coastal marine ecosystems are being stressed. However, bleached reefs alone are poor indicators because they reflect the final stages of stress. This research project used multidate satellite imagery to look for coral reef changes as indicators of stress. Findings suggest that (1) satellite imagery can be used to identify small-scale changes in coastal marine ecosystems, including coral reefs; (2) remote sensing, marine ecology, and ethnographic data can be integrated to suggest potential causes of coral reef stress; and (3) changes in reef, seagrass, and mangrove ecozones are more closely tied to fishing, tourism, and land use practices than to global warming.     

At the Sea’s Edge: Elders and Children in the Littorals of Barbados and the Bahamas

Littorals in the in the Exuma Cays, Bahamas and the Bath Plantation, Barbados are comparative in many ways. These edges of the sea have provided critical services to local people during the time of slavery and since. More than food and medicine, the littoral is the nightly sea bath, where children are instructed, and the last ecosystem effectively used by the elderly. Independence and self-respect derive from use and protection of these littoral by individuals and communities. Local patterns of conservation and use are argued to be essential in the ecological structure and functions of the littoral. Development projects and marine protected areas alike are seen as potentially breaking local ties with the littoral causing trophic skew and damaging local society. If development occurs, mitigation solutions potentially derive from legally recognizing local people as partners in the co-management of their traditional littoral.