National Museum of the American Indian

Sociological and social psychological discourse on love posits the existence of two distinct love types: passionate and companionate love. Little research, however, has been conducted to document the presumed theoretical differences between these two varieties of love. The primary purpose of this study was to examine empirically the extent to which passionate and companionate love differ on three major dimensions. Passionate love, to a greater degree than companionate love, was hypothesized (1) to be sexualized, (2) to be associated with intense positive and negative emotional experiences, and (3) to decline with the passage of time. These hypotheses were tested with data collected from a sample of 197 couples representing different stages of the courtship process and transition to marriage. Support was found for the first and third hypotheses; however, little support was found for the second. The degree to which passionate and companionate love were related to satisfaction and commitment were also examined. Passionate and companionate love were associated with satisfaction and commitment, although companionate love was more highly associated than passionate love with satisfaction.

Giant magnetoresistance, and spin‐, charge‐, and orbital‐ordering are some of the properties displayed by manganates that make these materials of interest in magnetic recording, sensor, and actuator technology. New and significant results on the giant magnetoresistance found in films as well as polycrystalline and single‐crystal samples of rare earth manganates are reviewed along with related aspects. The unique features of these systems and the as‐yet unsolved problems are highlighted. Charge‐ordering as opposed to spin‐ordering is also discussed and suggestions for future directions are given.

The emergence of public architecture in Peru's central highlands occurred during the mid-first millennium B. C. and is correlated with the expansion of the Chavín sphere of interaction. Atalla, a high-altitude site in Huancavelica, represents one of the first known centers with large-scale masonry constructions. Analysis of the ceramic assemblage reveals many similarities between the local ceramics and the Janabarriu phase pottery from Chavín de Huántar, located 450 km to the north. The inhabitants of Atalla emulated the ceramic style and cut-stone masonry of the much larger northern civic-ceremonial centers, like Chavín de Huántar, while maintaining local traits such as circular dwellings and burials in or adjacent to domestic architecture. Utilizing a core-periphery perspective, the unprecedented formation in the central highlands of a community like Atalla is hypothesized to be an independent response to demands for exotic goods from the more complex societies to the north. The largest mercury deposits in Latin America are located 15 km to the west of Atalla, and the center would have been in an excellent position to procure cinnabar and distribute this bright red vermilion pigment. Production of the pigment itself would have occurred at small villages like Chuncuimarca located in the zone of the mercury deposits.

Identifying animals to species from relict proteins is a powerful new archaeological tool. Here the authors apply the method to answer questions relating to the Salish of west coast North America. Did they weave their blankets out of dog hair? The proteomic analysis shows that they did, interweaving it with goat, and that the woolly dog was increasingly superseded by sheep in the later nineteenth century.

We address the general problem of sociopolitical evolution in highland Peru during the Late Intermediate period (ca. A.D. 1000-1470) from the perspective of changing relationships between herders and cultivators in the Tarama-Chinchaycocha region. First, we use ethnographic and ethnohistoric information to help model central Andean herder-cultivator interaction. Here we emphasize the ecological and sociological foundations for economic specialization, the ritually based integration of pastoral and agricultural groups in the absence of strong state organization, and how the ritually interactive units define and maintain their borders. Second, in the light of these perspectives, we examine archaeological settlement pattern data from our study area in the central highlands of Peru. We conclude that the Late Intermediate period was a time of significant organizational change that included new forms of ritually based local and regional integration of pastoral and agricultural economies. Third, we briefly consider the general implications of our findings for understanding organizational change throughout the central Andean highlands during the Late Intermediate period. We suggest that the largest and most complex Late Intermediate highland polities depended on the full integration of specialized pastoralists and agriculturalists in those regions where both economies could attain maximal combined productivity in the aftermath of the breakdown of large states at the end of the Middle Horizon (ca. A.D. 600-1000).

In the mid-Holocene (5000 - 3000 cal B.P.), Native American groups constructed shell rings, a type of circular midden, in coastal areas of the American Southeast. These deposits provide important insights into Native American socioeconomic organization but are also quite rare: only about 50 such rings have been documented to date. Recent work using automated LiDAR analysis demonstrates that many more shell rings likely exist than are currently recorded in state archaeological databases. Here, we use deep learning, a form of machine intelligence, to detect shell ring deposits and identify their geographic range in LiDAR data from South Carolina. We corroborate our results using synthetic aperture radar (SAR), multispectral data, and a random forest analysis. We conclude that a greater number of shell rings exist and that their distribution expanded further north than currently documented. Our evidence suggests that ring-construction was a more widespread and common practice during the mid-Holocene.

) is an important proxy for examining historical trajectories of coastal ecosystems. Measurement of ~40,000 oyster shells from archaeological sites along the Atlantic Coast of the United States provides a long-term record of oyster abundance and size. The data demonstrate increases in oyster size across time and a nonrandom pattern in their distributions across sites. We attribute this variation to processes related to Native American fishing rights and environmental variability. Mean oyster length is correlated with total oyster bed length within foraging radii (5 and 10 km) as mapped in 1889 and 1890. These data demonstrate the stability of oyster reefs despite different population densities and environmental shifts and have implications for oyster reef restoration in an age of global climate change.

Using storytelling from his experiences with the Western Apache, Keith Basso elaborates the notion that “wisdom sits in places,” that is, the way in which social and cultural knowledge and guidance—wisdom—is based on experience. Because experience occurs in places, landscapes (and their stories and place names) can come to encode social and cultural knowledge. This notion of geography as philosophy would not have been foreign to the ancient Greeks to whom the discipline is often traced, but geography today, with some notable exceptions, is only slowly returning to the quest for wisdom. As an academic discipline, geography must struggle against the limitations of the larger (post)modern episteme within which it is situated. A genuine engagement with Indigenous geography may open a pathway out of this fix.\nWhat I call “modern geography”—meaning the Anglophone geography that has emerged during the past two centuries with influence from France and Germany—grew as both a tool and a product of the colonial era. The discipline helped map out the civilized and the uncivilized and the place of each in a world of empires. Its scholars at times justified territorial expansion with hints at world domination, laid out “scientific” justifications for racial inequality, or provided the technical tools and know-how for conquest and colonial rule. In the process, Western notions of geography—of space, time, and human- environment relations—were imposed on the rest of the world. The hegemonic power of the resulting modernist worldview continues to perpetuate in part through its intimate relationship with global capitalism. It is important to bear in mind that what is now held forth as a “rational” worldview has its roots in a European culture war—the Reformation. Although this worldview is accepted as common sense today, it embodies a distinct ideology that enabled the colonization of the world and the commodification of nature.

ABSTRACT Questions about the nature of reality have lately become something of a preoccupation in anthropology. One prominent approach to such questions holds that different peoples inhabit distinct and incommensurable realities, or worlds. Although proponents of the “multiple‐worlds thesis” claim to be decolonizing social theory, their approach is beset by significant political and theoretical problems. I illustrate these problems by referring to my own ethnographic research in Canada's southwest Yukon. I then suggest an alternative approach: shifting the focus from multiplicity to indeterminacy. The indeterminacy framework can help us avoid the pitfalls of the multiple‐worlds thesis while leaving open the possibility that radically different understandings of the world might reveal something important about the nature of reality. Indeterminacy thus supports a more robust anti‐colonial politics than does the multiple‐worlds thesis. [ ontology , indeterminacy , practice , indigeneity , Yukon ]

ABSTRACT Recent anthropological work demonstrates rising concern for understanding group‐level autonomy, particularly the maintenance of opposition to expanding states and economic systems. Archaeologists are well poised to contribute to this effort, especially when aided by renewed attention to Eric Wolf's concept of process. Wolf's concept can be applied to indigenous‐driven, broad‐scale processes of intercommunity connection to help understand the generation and maintenance of autonomy in the face of colonial encroachment. Archaeologically informed reexamination of the relationships between the principal Iroquois (Haudenosaunee) homeland towns and satellite communities during 1600–1775 provides a case study. In many parts of the Iroquois homeland, large towns were surrounded by nearby small satellite villages; Iroquois people also founded communities distant from the homeland, moving into what is now Ontario, Quebec, Pennsylvania, and Ohio. Both nearby and distant Iroquois satellites manifested incorporation of outside groups and colonization of new territories—Native‐led processes that helped maintain Iroquois autonomy.

Sedgwick.The species, as both authors have clearly shown, fall into groups comparatively well defined both structurally and geographically and it seems convenient to recognize such groups by either generic or subgeneric titles.But the arrangement of these groups in separate families, as suggested by Bouvier and other authors, implies adherence to a particular view of the line which evolution has taken, and any such view, though it may ultimatel}^ prove correct, seems at present to be based on insufficient evidence.I am therefore inclined to regard the existing species of Peripatus as constituting a single family, the Peripatidae, leaving the difficult problem of the descent of the various subgenera and genera until further information is available.For the Abor species the name Typhloperipaiiis wilUamsoni is suggested.The specific name is given in honour of the late Mr, Noel Williamson, one time Assistant Political Officer at Sadiya, who was treacherously murdered by Minyong Abors on March 30th, 191 1, at Komsing, a village not many miles distant from the spot where the specimens were obtained.It was owing, chiefly, to the murder of Mr. Williamson and of his companion, Dr.

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Abstract That in the females of several Selachioids and Batoids the mucous Membrane of the terminal portion of the oviduct, or uterus, is provided with glandular structures which secrete an albuminous fluid destined in some way or other for the nourishment of the developing empryo is a bionomic phenomenon which has attracted the attention numerous physiologists and histologists, though, as far as we are aware, it has never been fully followed out.

Abstract An exhibition team at the National Museum of the American Indian, working with a visitor studies specialist from the Smithsonian’s Office of Policy and Analysis, used visitor studies conducted by the entire team during planning for a reinstallation of part of the permanent collection. The studies evolved organically during the exhibition planning as questions and hypotheses arose among the team. The answers led to further studies. This research model brought team members together in a spirit of inquiry and a process of discovery, changed their perceptions of themselves and their subjects, and suggested a new typology of visitors.

Abstract Although remote sensing techniques are increasingly becoming ubiquitous within archaeological research, their proper and ethical use has rarely been critically examined, particularly among Native American communities. Potential ethical challenges are outlined, along with suggested changes to archaeological frameworks that will better address Native American concerns. These changes center on a revised view of remote sensing instruments as being potentially invasive and extractive, even if nondestructive. Understanding the potentially invasive and extractive nature of these tools and methods, archaeologists are urged to work closely with Native/Indigenous communities to create more holistic practices that include community knowledge holders and to actively discourage stereotypes that pit archaeologists and Native/Indigenous communities against one another. Considering the speed at which remote sensing is being used in archaeology, these changes need to be embraced as soon as possible so that future work can be conducted in an ethical manner.

The Cree are believed to have been located east of Lake Winnipeg at the time of initial European contact. According to this belief, French and English guns gave them technological superiority over their neighbors to the west, permitting them to rapidly conquer the lands west to the Peace River. Accumulating archaeological, ethnological, historical, and linguistic evidence establishes Cree as the aboriginal inhabitants of the western region. The development of the ethnological myth and the historical reality are analyzed, and some theoretical implications suggested. [Cree, ethnohistory, culture change, cultural persistence, cultural ecology]

Pastoralists and researchers (and others) are finding new ways of working together worldwide, attempting to sustain pastoral livelihoods and rangelands in the face of rapid and profound changes driven by globalization, growing consumption, land-use change, and climate change. They are doing this partly because of a greater need to address increasing complex or “wicked” problems, but also because local pastoral voices (and sometimes science) still have little impact on decision-making in the governmental and private sectors. We describe here, using six worldwide cases, how collaborative rangelands partnerships are transforming how we learn about rangelands and pastoralists, whose knowledge gets considered, how science can support societal action, and even our fundamental model of how science gets done. Over the long-term, collaborative partnerships are transforming social-ecological systems by implementing processes like building collaborative relationships, co-production/co-generation of knowledge, integration of knowledges, social learning, capacity building, networking and implementing action. These processes are changing mental models and paradigms, creating strong and effective leaders, changing power relations, providing more robust understanding of rangeland systems, reducing polarization and supporting the implementation of new practices and policies. Collaborative partnerships have recurring challenges and much work is yet to be done. These challenges rest on the enduring complexity of social-ecological problems in rangelands. At a practical level, partnerships struggle with listening, amplifying and partnering with diverse (and sometimes marginalized) voices, the time commitment needed to make partnerships work, the bias and naivete of scientists, the recognition that partnerships can promote negative transformations, management of power relations within the partnership, and the need to attribute impacts to partnership activities. We think that the future of this work will have more focus on systems transformations, morals and ethics, intangible and long-term impacts, critical self-assessment, paradigm shifts and mental models, and power. Overall, we conclude that these partnerships are transformative in unexpected and sometimes intangible ways. Key transformations include changing mental models and building the next generation of transformative leaders. Just as important is serendipity, where participants in partnerships take advantage of new windows of opportunity to change policy or create new governance institutions. We also conclude that collaborative partnerships are changing how we do science, creating new and transformative ways that science and society interact that could be called “transformative science with society.”

A native South American phenolic resin commonly called mopa mopa was used for many centuries in two cultural contexts, by artisans in the region of Pasto, Colombia (where it is still used), and by the Inka in Peru, where it was used to decorate ceremonial drinking cups known as qeros. It was softened to a rubbery state by heating in water, mixed with colorants, stretched into thin layers and applied as inlay to decorate wooden surfaces of various kinds of objects. The resin comes from trees of the genus Elaeagia, which grows in mountainous regions of western South America from Colombia to Ecuador. Botanical specimens from the two species that are the most likely sources of mopa mopa, Elaeagia pastoensis and Elaeagia utilis, were analyzed along with samples from colonial period objects made in Pasto and samples from Inka qeros. Species-specific identification of the resin is often possible, with E. pastoensis being utilized in Pasto and (probably) E. utilis by the Inka. This conclusion has important implications for the possible connection between the use of mopa mopa in the two widely separated areas.

Subjective risk perceptions give rise to unique policy implications as they reflect both the expectation of risk exposure and the ability to mitigate or cope with the adverse impacts. Based on data collected from semistructured interviews and iterative ranking exercises with 159 households in the Altay and Tianshan Mountains of Xinjiang, China, this study investigates and explains the risks with respect to a seriously understudied population and location. Using both geostatistical and econometric methods, we show that although fear of environmental crisis is prevalent among our respondents, recently implemented pastoral conservation, sedentarization, and development projects are more likely to be ranked as the top concerns among affected households. In order to reduce these concerns, future pastoral policy must be built on the livestock economy, and intervention priority should be given to the geographic areas identified as risk hot spots. In cases where pastoralists have to give up their pastures, the transition to other comparable livelihood strategies must be enabled by creating new opportunities and training pastoralists to acquire the needed skills.

Although research on the history of the eugenics movement in the United States is legion, its impact on state policies that identified and defined American Indians has yet to be fully addressed. The exhibit, Our Lives: Comtemporary Life and Identities (ongoing until September 21, 2014) at the National Museum of the American Indian provides a provocative vehicle for examining how eugenics-informed public policy during the first quarter of the twentieth century served to "remove" from official records Native peoples throughout the Southeast. One century after Indian Removal of the antebellum era, Native peoples in the American Southeast provide an important but often overlooked example of how racial policies, this time rooted in eugenics, effected a documentary erasure of Native peoples and communities.