The Dash And The Dust

http://www.google.com/search?hl=en&q=%22THE+SPACE+FOR+JUST+THE+DUST+ALLOWABLE%22&btnG=Google+Search&aq=f&oq=
...

The Commons Cold

ARTICLE EXCERT

The Common Scold is named after a cause of action that originated in Pilgrim days, when meddlesome, argumentative, opinionated women who displeased the Puritan elders were punished by a brisk dunk in the local pond. Believe it or not, the tort lasted until 1972, when State v. Palendrano, 120 N.J. Super. 336, 293 A.2d 747 (N.J.Super.L., Jul 13, 1972) pretty much put it to rest. But, for Monica Bay of The Common Scold, the thought of those feisty women, not afraid of a little cold water, has always cheered me up and inspired me.

TrackBack URL TO ITS ORIGINAL ENTRY http://www.typepad.com/services/trackback/6a00d8345280a669e200d83575796869e2

The Bible Thumper's Soapbox: Five Crosses or Three?

The Bible Thumper's Soapbox: Five Crosses or Three?

Boundaries Boundary; Conceptualizing Land

Remenance, Reminissing, and till Now, "Its time to talk about time"

Starting my 30 timer here with what was a great read and noting a chapter from a Center For Desert Archaeology works( http://www.cdarc.org/ )

Then..

Moving on to a Cr4 GlobalSpec Forum "Its Time To Talk About Time" (links to my comment)

And Then...

Back in Time For "Looking Back at America of the land of the United States" (an ongoing part that may continue to add info to edit in at close of post!)

So wher and how to I start this post?

With ASKING VIEWERS TO LOOK FIRST AT THE CHAPTER(OR ENTIRE PAPER) ON- "Conceptualizing Landscapes in the San Pedro Valley of Arizona: American Indian Interpretations of Reeve Ruin and Davis Ruin

http://www.cdarc.org/pdf/colwell_1.pdf

T. J. Ferguson (Anthropological Research, L.L.C.) Roger Anyon (Pima County)
Theme: Indigenous Archaeologies
Session: Monuments, Landscape, and Cultural Memory
Fifth World Archaeological Congress
Washington D.C., 21-26 June 2003

(CHAPTER TITLE)
The Role of Time and Space: A Matrix for Cultural Landscapes

(EXERT ?) (PERMISSION REQUESTED-so this is just a glimpse the best I can explain it(I cant by myself) So noted from chapter- American Indian histories of their ancestors’ lives frequently place asymmetrical emphasis
on time, space, and events. The passing of time is contracted or expanded, as in O’odham origin
stories where each break in time is said to be four years, a ritually significant number that is
recognized to signify a much longer time. Similarly, references to places may describe real and
specific locales, or be used as a narrative trope to symbolically mark movement, directionality,
context, or even time itself.

... many chronicles
shared with us in this project emphasize place over time, where “sequences in time are
represented only if they were spatially segregated and occurred at separate places in association
with separate features” (Morphy 1995:188). Furthermore, for our American Indian colleagues,
the people who lived in these places were not separated into distinct archaeological cultures but
are conceived as the ancestors who constitute the fathers and mothers of their modern world.
Thus, when American Indians talk about ancestral sites, there is a complex of memories that
links them to the landscapes of the past and present.
Archaeologists and ethnohistorians who work with the archaeological record and American
Indian oral traditions are faced with the challenge of fusing these two very different ways of
knowing the past....
....Relative time is entailed in an O’odham “calendar stick” that records only special events, each
one relative to the last and relative to what was important for the O’odham people. The concepts of relative space and time lie on a continuum between culturally independent and dependent
concepts. Relative space and time therefore mediate between attempts at complete “objectivity” and “subjectivity.”

Relative is the in-between of absolute and representational.
Lastly, representational space and time are encoded with rich cultural symbols and values.
An example of representational space is the map of the United States and Arizona, where the
very shape of the place allows it to become an emblem, like a flag that emits powerful
connotations if one knows the meanings assigned to these symbols. Representational time is
embodied in the notion of Camelot, which does not reference a “real” time, but a symbolic
Golden Age where knights were honorable and maidens fair.

(end excert)

(While permissions are in wait from, I'm listing the -

Authors, Acknowledgments and References Cited on their works of which only a small portion of them my apply to this chapter)

This finished work continues from excerted chapter, see pdf or html
pdf
http://www.cdarc.org/pdf/colwell_1.pdf

Results 1 - 3 of 3 for center desert archaeology

" Conceptualizing Landscapes in the San Pedro Valley of Arizona "

by C Colwell-Chanthaphonh

http://www.google.com/search?hl=en&q=center+desert+archaeology+%22+Conceptualizing+Landscapes+in+the+San+Pedro+Valley+of+Arizona+%22+by+C+Colwell-Chanthaphonh

all 2 versions

http://scholar.google.com/scholar?hl=en&lr=&cluster=3496921071107715118&um=1&ie=UTF-8&ei=RUjVSbj9H6SUtgOSoryfCg&sa=X&oi=science_links&resnum=1&ct=sl-allversions

Acknowledgements
Funding for this research was provided by the National Endowment for the Humanities, Salus Mundi Foundation, and Center for Desert Archaeology. We are tremendously grateful for the collaborative efforts of the Hopi Cultural Preservation Office, Hopi Cultural Resource Advisory Task Team, San Carlos Apache Elder’s Council, Tohono O'odham Office of Cultural Affairs, Tohono O'odham Cultural Preservation Committee and their advisors, White Mountain Apache Tribe Heritage Program, Zuni Cultural Resource Advisory Team, and Zuni Heritage and Historic Preservation Office. The participation of the individuals who make up these offices was vital in making this project a reality. The authors can be reached at: chip@cdarc.org, (520) 882-6946, or Center for Desert Archaeology, 300 E. University Blvd., Suite 230, Tucson, Arizona 85705, U.S.A.
References Cited
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Basso, Keith H.
1996 Wisdom Sits in Places: Landscape and Language Among the Western Apache. University of New Mexico Press, Albuquerque.
Bernardini, Wesley
2002 The Gathering of the Clans: Understanding Migration into the Hopi Area, A.D. 1275-1400. Unpublished Ph.D. dissertation, Department of Anthropology, Arizona State University, Tempe.
Bunzel, Ruth L.
1932 Zuni Origin Myths. In Forty-Seventh Annual Report of the Bureau of American Ethnology for the Years 1929-1930, pp. 545-609. Smithsonian Institution, Washington, D.C.
Colwell-Chanthaphonh, Chip and T. J. Ferguson
2004 Virtue Ethics and the Practice of History: Native Americans and Archaeologists
Along the San Pedro Valley of Arizona. Journal of Social Archaeology 4(1), in
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1958a The Reeve Ruin of Southeastern Arizona: A Study of a Prehistoric Western Pueblo Migration into the Middle San Pedro Valley. The Amerind Foundation No. 8. Amerind Foundation, Inc., Dragoon.
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1958 A Pueblo Kiva in Southeastern Arizona. Paper presented at the 23rd Annual Society for American Archaeology Meeting, Norman.
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1996 Alice Carpenter's Corridor Through Time. Journal of the Southwest 38(3):279-298.
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1988 Maps, Knowledge and Power. In The Iconography of Landscape, edited by D. Cosgrove and S. Daniels, pp. 277-312. Cambridge University Press, Cambridge.
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1956 The Lehner Mammoth Site. Kiva 21(3 & 4):23-24.
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2002a Hopit Navotiat, Hopi Knowledge of History: Hopi Presence on Black Mesa. In Prehistoric Culture Change on the Colorado Plateau: Ten Thousand Years on Black Mesa, edited by S. Powell and F. E. Smiley, pp. 161-163. University of Arizona Press, Tucson.
2002b Interview of Leigh J. Kuwanwisiwma by Chip Colwell-Chanthaphonh, June 3,
2002. Notes on file, Hopi Cultural Preservation Office, Kykotsmovi.
Kuwanwisiwma, Leigh and T. J. Ferguson

2002 Ang Kuktota: The Role of Archaeological Sites in Defining Hopi Cultural Landscapes. Paper presented at the 67th Annual Meeting of the Society for American Archaeology, Denver.
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2000 Archaeology and Native North American Oral Tradition. American Antiquity 65(2):239-266.
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1995 Landscape and the Reproduction of the Ancestral Past. In The Anthropology of Landscape: Perspectives on Place and Space, edited by E. Hirsch and M. O'Hanlon, pp. 185-209. Claredon Press, Oxford.
Ortega, Ida
2002 Interview of Ida Ortega by Chip Colwell-Chanthaphonh and T. J. Ferguson, January 7, 2002. Notes on file, Center for Desert Archaeology, Tucson.
Piper, Karen
2002 Cartographic Fictions: Maps, Race, and Identity. Rutgers University Press, New Brunswick.
Siquieros, Bernard
2002 Interview of Bernard Siquieros by Chip Colwell-Chanthaphonh, March 7, 2002.
Notes on file, Center for Desert Archaeology, Tucson.
Smith, Linda Tuhiwai
1999 Decolonizing Methodologies: Research and Indigenous Peoples. Zed Books, London.
Thomas, David Hurst
2000 Skull Wars: Kennewick man, Archaeology, and the Battle for Native American Identity. Basic Books, New York.
Tonkin, Elizabeth
1992 Narrating Our Pasts: The Social Construction of Oral History. Cambridge University Press, Cambridge.
Tsadiasi, Perry
2002 Interview of Perry Tsadiasi by Chip Colwell-Chanthaphonh and T. J. Ferguson,
June 5, 2002. Notes on file, Center for Desert Archaeology, Tucson.
Voth, H. R.
1905 The Traditions of the Hopi. Field Columbian Museum Publication 96, Anthropological Series, Vol. 8.
Watkins, Joe
2003 Beyond the Margin: American Indians, First Nations, and Archaeology in North America. American Antiquity 68(2):273-285.
Whiteley, Peter
2002 Archaeology and Oral Tradition: The Scientific Importance of Dialogue. American Antiquity 67(3):405-415.