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American
Anthropologist
Barrows, P. David. The Negrito and Allied Types in The Phillipines. American Anthropologist 1910 Vol.12:358-376 This article presents some physical measurements of the Negrito and
several other pagan peoples of the Barrows looked at
Meyer’s Distribution of the Negritos in the
Philippines and Elsewhere as a valuable "sifting" of the evidence,
but it is not final as Barrows quickly came to realize when they came
to locate the Negritos on the ground eight years prior to when he wrote
and published this article. Meyer argued that there were Negritos in
Cebu, and there are some in Guimaras and Barrows goes on
to measure the "Tagbanwa," the other pagan
element in Palawan, the "Mamanua" of Surigao peninsula, and
the peoples of eastern His concluding remarks
involve accounts of the Ilongot and he calls attention to what appears
to be a striking resemblance
between them and
the "Sakay" of the CLARITY RANKING: 4
Bean, Robert Bennet. Philippine Types. American Anthropologist 1910 Vol.12:377-389. In this article, Bean conducts a study of the contrasts and parallels of the Philippine types based on photographs from Mr.Worchester. He studies the Iglots and Mangyans followed by the Moros and the Subanuns. He describes the physical differences and similarities of the types also noting that some variation exists within each Filipino group. Bean’s main purpose
is to show that there is no type of man that has ever disappeared;
instead they have been modified and
vary throughout
the world. He finds that although each part of the From these fundamental types, Bean draws the conclusion that migrations
occurred from CLARITY: 2
Bean, Robert
Bennett. Types
of Negritos in the Philippine Robert Bennett Bean’s
study of the Aetas or Negritos of the He explains Negritos were the first selected for the study of inland tribes because they are relatively few in number, few studies have focused on the characteristics of the living, and no previous study has been done of their ears. Moreover, it was possible to obtain a large number of photographs from many parts of the islands. He observed three types among the Negritos: the Australoid, the Primitive, and the Iberian. Each type had its own physical characteristics, but some subjects were found to have mixed, leading to three possibilities in heredity: blended heredity; mosaic heredity; and alternate heredity with persistence of type, suggesting Mendelian heredity. Consequently, he deduced that an individual is constituted by many inseparable factors called a ‘character-complex’ (group of characters that exist as an entity but may act as a unit character in inheritance). Based on these findings, he argued that the Iberian in prehistoric migrations
came from Europe by way of Through the observation of the photographs, Bean, believes that there
exists a close relationship between the Negrito of the Although it can be presumed that the Primitive and Iberian types blended
in prehistoric times somewhere in Nevertheless, he emphasizes that it is the Australoid, the Primitive and the Iberian who are all the fundamental types of mankind. CLARITY RANKING: 4
Bingham, Hiram. The Ruins of Choqquequirau. American Anthropologist 1910 12: 505-525. In this article, Bingham retells the story of his journey across Bingham begins his journey from the small Finally Bingham reaches the ruins, and proceeds to describe that which has already been excavated. He describes the buildings in great detail, but due to the lack of any actual artifacts the description of the culture of the Incan people was greatly lacking. He finishes the article with a theory placed by a geographer named Raimondi. He theorized that the ruins of Choqquequirau may actually be the ruins of the fabled "Vilcabamba," the city to which the last Incan emperor, Manco Ccapac, fled from the Spanish conquers. Bingham admits this theory may be accurate, but with the evidence available to him, he was deposed to believe that Choqquequirau was nothing more than a fortress. Although this is a well written article, it intrigues me as to why it belongs in American Anthropologist, and not a more touristy form of magazine or journal. CLARITY RANKING: 5
Blackiston, A.
Hooton. Recent
Discoveries in Far within the CLARITY RANKING: 4
Bushnell, A few miles north of Lake Pontchartrain in The first story is a creation story. Nane chacha, the high hill is central to the legend and how all life was formed at the top of the mountain and then how it traveled down to the earth. As the story continues, lessons of respect and living in harmony with one another are taught. The second story is of Aba’s appearance to the Choctaw and his telling to them of building a boat. This story is similar to that of Noah’s arc. The article proceeds to mention how the Choctaw were influenced by the teachings of the Missionaries a result of the origin of these stories. As well, the author includes seven folk-tales of the Choctaw proving that not all their stories were of European origin. The Choctaw believed that they were at all times surrounded by spiritual beings that attributed any unusual sounds as well as natural phenomena. CLARITY RANKING: 4
Chamberlain, Alexander F. The Uran: A New South American Linguistic Stock. American Anthropologist 1910 Vol. 12: 417-424 This article examines
the identification of a separate culture known as the "Urus," which were originally thought as being "Puquinas." The
Urus lived on the islands and shores of Lake Titicaca in the southwester
area of Chamberlain uses the basic dictionaries provided by other ethnographers studying the Urus and compares the language structure and etymology to other local languages spoken by other neighbouring cultures. Although he encounters vast difficulties in discerning the Uru language from the Aymará language, he is able to identify basic linguistic patterns unique to the Uru. The difficulty rests on the fact that contemporary Urus speak mainly Aymará or a fusion of Aymará and Uru, therefore complicating the language structure of the original Uru. He concludes that the study of Uru language in context with the meaning of the word Uru leads to a shattered history of these people and the notion that at one point they were a dominant culture in the region. This article will be of interest to people investigating cultural history
in CLARITY: 3
Currier, Charles Warren. Seventeenth International Congress of Americanists. American Anthropologist 1910 Vol.12:595-599. The seventeenth session of the International Congress of Americanists
was held in an unprecedented fashion. The session, which took place in
1910, was subdivided into two sessions, the first to be held in The author of this article was only able to attend the first session.
Along with Professor Bailey Willis and Dr. Ales Hrdlicka, he represented
the On May 10, 1910, in the building of philosophy and letters at the The serious business of the session began on May 18 when many papers
were read and discussed. The subjects of the papers were separated into
several categories including paleoanthropology, physical anthropology,
linguistics, general ethnology, and archaeology. Ethnology and archaeology
had the broadest field of interest. There were many specialties among
the ethnology category including pottery painting in The first session of congress ended on May 23, and the final gathering
was a banquet in the Jockey Club. After the congress, many of the participants
took a trip from CLARITY: 5
Fewkes, Walter
J. The Cave
Dwellings of the Old and the Fewkes is primarily concerned with the connection between geography and history. He explores ‘primitive’ cave dwellings to present the limitations to environmental determinism. He writes that there is "nothing produced by the human mind and hand that reflects individual and racial characteristics more accurately than man’s habitations" (390). He argues that cultural similarities found in various places are attributed to "mental unity" and not to "derivation." He describes a kind of evolution of innovation. Fewkes’ paper maintains that cultural development is not due completely to external conditions. He gives lengthy descriptions of various caves dispersed throughout the world to reiterate that human history is a product of innovation and the desire for institutional and social developments. He argues that people who leave little or no evidence of history (i.e. mud or wood dwellings) leave nothing for subsequent generations to build on. Thus, human thought is influenced by the survival of past environments or dwellings. He makes a distinction between primitive and civilized man. He believes that primitive man is a slave to his environment and at this level, all dwellings are similar. Primitive man is likened to birds and other animals that use instinct where habitation is concerned. However, at the level of civilized man, dwellings become more diversified. The change in environmental determinism is explained away by man’s ability to overcome climatic and geographic obstacles. CLARITY RANKING: 3
Fewkes, James Walter. The Butterfly in Hopi Myth and Ritual. American Anthropologist 1910 Vol. 12:577-594 Fewkes gives a history of the impact of the Butterfly Clan in this article. He argues that the use of archaeological data and Native American legend are an appropriate means of tracking the interactions and origins of this clan. Fewkes also uses the evolution of the butterfly as a symbol in Hopi culture to further support his interpretation of the Butterfly Clan and their impact on Hopi culture. According to legend, the Butterfly clan seems to have originated from the east along with another clan referred to as the Badger people. There is also a linguistic connection to the eastern Tewa people as well. Legend places the Butterfly clan at the Awatobi settlement before and at the time of the city’s destruction in 1700. This legend is further supported with archaeological evidence from an 1892 excavation of the site. Fewkes argues that the destruction of Awatobi caused the dispersal of the Butterfly Clan among the rest of Hopi pueblos due to the practice of distributing prisoners of war among the conquering pueblos. He claims that a majority of the Butterfly came to be in the Oraibe pueblo and its surrounding area, after which the clan migrated to the pueblo of Sichomovi, a Zuni population with whom the Butterfly clan intermixed. Fewkes supports this theory from legend with the evidence of Butterfly clan influence on Zuni dance and ritual. In addition, both butterfly Clan and Hopi legend claim the Butterfly people originally spoke Tewan before Zuni contact. Fewkes also examines The widespread use of the butterfly symbol seems to be the result of the migrations of the Butterfly clan and the cultural contact caused by these movements. The totems recorded by the Clan also support the idea of contact. The artistic conventions used to depict the butterfly are also found in the ceremonial dress of dancers, again pointing to the contact theory. Butterfly depictions are also found in the ruins of Awatobi and the pottery of Awatobi and Sikyatki. There also exists a Butterfly Dance, which the Hopi claim was brought to them by the Butterfly people. It may also be related to the dances of the Tewa. The dance is performed by men and women in costumes decorated with butterfly images. Fewkes also uses the presence of ceremonial clowns representing the different peoples as evidence of cultural contact and transmission, as each of these clowns is taken from groups that have made their way into the Hopi. Fewkes believes that all the cultural groups in the Hopi area are connected by cultural contact. He also believes that the eastern cultures are older, influencing the younger Hopi clan, as in the case of the Butterfly Clan and their impact on Hopi culture. CLARITY RANKING: 4 AMANDA HITTERMAN
Grinnell, George Bird. Coup and Scalp Among the Plains Indians. American Anthropologist 1910 Vol. 12: 296-310. The main focus of the article is to discredit claims made about several
Plains Indians tribes including the Grinnell explains that many times more than one man would claim the
first coup. There were various ways (depending on the tribe) of settling
these disputes. The Grinnell seeks to prove that coup is of much greater importance to the Plains Indians. However, the process of scalping is in itself important. The preserving, stretching and procedures involved with the scalp are outlined in detail. The ceremonies of the CLARITY RANKING: 4
Harrington, John P. A Brief Description of the Tewa Language. American Anthropologist 1910 Vol. 12(4): 497-504. In his article “A Brief Description of the Tewa Language” Harrington provides precisely that. He begins by describing the Tewa language as excessively nasal and frequently broken by glottal stops. He also presents a guide for how the different sounds are created and explains the “tones” that are applied which are necessary for understanding the language. The majority of the article is devoted to listing the various parts of speech, the most important being the pronoun because it, together with a verb, can form a complete sentence. The author presents a detailed account of the nature and function in sentence structure of the parts of speech and includes many examples. Harrington concludes by stating that the Tewa language is very difficult for English speakers to learn and that it is complicated to record using the techniques of the time. To illustrate his point he includes a copy of the Lord’s Prayer that has been translated into Tewa. The only information that the author provides about the speakers of
Tewa is that they reside in pueblos located in the CLARITY RANKING: 3
Harrington John
P. An Introductory
Paper on the Tiwa Language, Dialect of Three languages are recognized amongst the Pueblo Indians, namely Tiwa, Towa and Tewa. Tiwa is the most archaic of the Tanoan group and its phonetic character gives the Tiwa language the impression of being smooth and pleasing to the ear. There is little in the pronunciation which reminds one of the tense, impure vowels of Towa. Tiwa is a moderately polysynthetic language of the same general system type as Ute and Nahua. Salient features are: phonetic system characterized by clear and not violent sounds with the absence of not etymologically synthetic consonant groups; preponderance of one syllabled root and affix elements; notable lack of the processes of internal change in elements and unimportance of reduplication; denoting of root modification both by prefixation and postfixation, the latter process perhaps predominating; remarkable development of root compounding forming with its affixes as single cluster; abundant formal expression of position, direction, and relation, but suppression of shape, quality, and quality notions; incomplete and imperfect expression of animate and inanimate gender, of singular, dual and plural number, of subjective, objective and referential case accomplished chiefly by pronouns and never by case-affixes, of first, second and third person, and of a great variety of tense and mood ideas; persistent emphasis of the object by means of compounding or passive construction; and elaborate development of syntax by means of conjunctive elements. Affinities of Tanoan with Nahuatlan, Kiowan, and Keresan will be discussed in a preliminary way in a separate paper. Please note that this paper has a summary already. I added the first paragraph as there appeared to be a need for some sort of short introductory sentences. The rest is copied word for word from the text in the summary of the paper - semi-colons and all. CLARITY: 1
Kroeber A.L. The Morals of Uncivilized People. American Anthropologist 1910 Vol.12: 437-447 The intention of this article is to examine the morals of civilized people, savages/barbarians, and animals. It is a common belief that morals develop through evolution. They evolve from animalistic instincts to civilized morals. Kroeber wrote this paper to reject this theory. The basic argument is that morality itself is instinctive to every human being. If this is the case, then it is improbable for it to evolve and change over a relatively short period of time; it is permanent and therefore "incapable of deterioration". If we believe that we evolved from animals, then we have to look to animals for the origins of our morality. Any variations of morality can be attributed to the cultural surroundings. Kroeber states that essentially "men are men", and it doesn’t matter if they are civilized or not, they still practice "virtue" to the same degree. For the civilized society, those virtues might take different shapes and forms. They might be more refined and translated into laws or religious beliefs, but they still come from the basic instinctive impulses. He argues that the difference between the morality of savages and civilized people lies in the differences in the civilization and not in the morality itself. He dismisses the role of religion in the development of morality, associating it exclusively with ethics. To prove his arguments, Kroeber writes a series of comparisons between civilized peoples’ morals and the ones of savages or barbarians. In his deliberations he includes cannibalism, incest, parental devotion and hospitality. He concludes that the basic morals in those cases are the same for each level of development. In some cases, savages and barbarians are more in tune with their instincts (e.g. hospitality). Civilized peoples have the basic concept of hospitality; however, the civilization itself prevents them from using it to the full extent. Kroeber explains this situation citing the fact that a rich person would be unable to satisfy an entire city and would go bankrupt if that kind of hospitality was attempted. It is however present and ready to be used if necessary. CLARITY: 4
Lobingier, Charles Sumner. The Primitive Malay Marriage Law. American Anthropologist 1910 N.S. 12: 250-256. In this article, Loblingier details certain rules and customs surrounding
marriage amongst the Malay tribes in the He emphasizes the primitiveness of Malay culture and refers to their practices as "persistent" and "archaic" throughout the article, following suit with the ethnocentricity of anthropology in his time. This, however, is not something he actually proves, but rather something that he feels is agreed upon by simple comparison of Malay traditions to those of civilized European society. He views marriage types as being in a unilineal progression from wife capture through wife purchase to mutual assent, where the Malay are at the second stage. He acknowledges that these stages can overlap even within a single culture at a given time. The ‘field anthropologists’ on whose writings Lobingier based his findings and theories, Plasencia and Loarca, refer to Lobingier’s so-called ‘wife purchase’ as dowry and earnest-money respectively. They recognize that this money is not simply a ‘purchase’ but is a much more symbolic and important part of Malay marriage. Lobingier, on the other hand, says the following: "Plasencia doubtless viewed these customs in the light of those with which he was familiar at home and applied what he considered corresponding terms; but it seems clear that what he calls "dowry" was merely the consideration for the bride and that the purchase marriage was in full vogue among the Tagalogs of his day". Lobingier also describes other marriage practices of the Malay including serving parents of the intended bride, punishments of breaking the agreement, the marriage ceremony, polygyny, polyandry, incest laws and divorce. CLARITY: 3
MacCurdy, G.
George. An Aztec "Calendar Stone" In George MacCurdy discusses an Azetec calendar stone, which is displayed
in the The reader learns that the Yale stone measures 54.6X45.7X25.6 centimeters, each face being rectangular. The material is hard and made of volcanic rock. There is a central vertical perforation lined with a brass tube, which reaches from the top to a point about ten centimeters from the bottom. At the top the inside diameter of the brass tube is 5 centimeters, while at the bottom it is only 3.5 centimeters. The wall of the tube has an average thickness of four-tenths of centimeter. The six rectangular faces are referred to as top, bottom, sides, and ends. MacCurdy discusses each face with special attention paid to the top face. It has the sun’s disk in relief. The Yale stone is compared to other stones, for example the Yale stone of the sun has many points in common with the Aztec Calendar of the Museo Nacional. MacCurdy examines the Yale stone in great detail. The article discusses the stone from its shape to the symbols engraved on it. CLARITY RANKING: 3
MacCurdy, G.G. Anthropology at the Boston Meeting with Proceedings of the American Anthropological Association for 1909 American Anthropologist 1910 Vol. 12: 61-74 This is a summary of the There are reports on the year’s deaths of Association personalities, Reports from the Secretary, and financial reports of the year’s expenses and revenues for the Association by the Treasurer. The article ends by giving synopses of submitted articles and papers
of anthropologists, including R.S. Woodworth, Edward Sapir, Warren K.
Moorehead, etc. The papers were those read at the actual This article was an interesting insight into the mechanics of organizing an Anthropological Association. CLARITY RANKING: 4
The The burial places revealed a varying number of human skeletons, buffalo skeleton parts, including the skulls, and a selection of shell and copper beads plus other burial goods. Twenty-eight buffalo skulls, twenty three buffalo scapulae and twenty human skeletons were found as well as fourteen kinds of objects made from shell, copper, bark, hide, bone and stone. It appears that the mound contained the burials of successive generations
of the same family, with each burial place representing one generation.
Based on the differences in the condition of the mound contents, it was
estimated that it contained five centuries of burial places. This was
confirmed by the comparisons to the contents of other mounds. There also
appears to be similarity between the mounds erected in Of major interest was the discovery of engraved and sculptured shell
objects which are characteristic of southern mounds and were almost exclusively
found in CLARITY RANKING:5
Parker, Arthur C. The Origin of Iroquois Silversmithing. American Anthropologist July-September, 1910 Vol.12 (3): 349-357. Arthur C. Parker attempts to explain the progress and development of Iroquois silversmithing techniques. Parker focuses on ornamental decoration derived from European designs, from the late eighteenth and nineteenth centuries. Parker begins by explaining that prior to the 1700’s Iroquois ornaments were principally constructed of pewter, iron, brass and copper (349). These ornaments consisted of buckles and brooches. Previous accounts of ornaments dating to the 1700’s do not mention the pattern or describe the ornaments. During the 1800’s design elements began to change. Parker explains that because of the Europeans intense desire for the trade, the “market for trade goods” was overwhelmed with European silver ornaments. These new ornaments consisted of crosses, bracelets, earrings, crowns, etc. Next, Parker traces the history behind ornament designs of these time
periods. Parker suggests that the designs being produced by the Iroquois
during the eighteenth and nineteenth centuries were European in origin
and that subsequent designs were an unconscious attempt by the Iroquois
at imitation. The Iroquois incorporated the European designs and over
time came to see the designs as their own. The designs were altered to
incorporate various nature images, such as moons, suns, and star symbols.
Parker backs up his claims concerning the Iroquois adaptation of European
designs by stating that the Iroquois, before the colonial period, had
no ornamental brooches and that the design idea for the various articles
originated elsewhere. Examining the archaeological record in Parker concludes the article by reiterating that because of the lack of description in the historical record, there were assumptions made concerning the origin of Iroquois ornamental design. This lack of description and illustration led Parker to question where the Iroquois ornamental design originated and inspired his research on this topic. CLARITY RANKING: 3 NICOLE ANDERSON-MURILLO
Parker, Arthur C. Additonal
Notes on Iroquois Silversmithing. American
Anthropology July-September,
1910 283-293. The main focus of this article was to show that most of the silver brooch
patterns that the Iroquois used were modified copies of brooches that
came from He gives a little background information about the brooches but mostly
covers what they look like. He
starts out showing pictures of Scottish brooches and shows Iroquois brooches
before going into detail how the two types of brooches are similar and
different. He also demonstrates
detail on how the Iroquois brooches have become different in stages and
by the end do not look anything like the Parker’s main point was that the Iroquois got the idea of the brooch
from the Europeans after they started settling in Parker did a good job of proving that the Iroquois got the idea of brooches
from the Scottish and has excellent pictures to help show the similarities
of the two types of brooches. CLARITY RANKING: 4 DEREK KOCHER Southern
Peabody, Charles. The Exploration of Mounds
in In the article "The Exploration of Mounds in Additionally, CLARITY RANKING: 3
Radin, Paul. The Clan Organization of the Winnebago American Anthropologist 1910 Vol.12: 209 - 219 Radin explores the hierarchical listings of the Winnebago clan organization. All the Winnebago clans have animal names. Drawing on past lists of Winnebago clan organization, Radin attempts to draw conclusions surrounding the Native Americans’ kinship and genealogy. The first conclusion is that the Winnebago people are divided into two sections. These sections consist of an upper of heavenly clan and a lower or earthly clan. The two exogamic divisions are not connected to superior or inferior status; they are simply divisional terms relating to ones ancestors. The reason for this division is to prevent intermarriage between the groups. Descent is strictly patrilineal and most often the man’s clan name becomes associated with the offspring, with the exception of some cases of inheritance rights. Radin’s careful collection of genealogies provides evidence for different clan association between members of the Winnebago. Interestingly, Radin also points out that clan association is often severed when the male paternal ancestor is either a white man or an Indian from another tribe. Upon marriage, the man always lives with his wife’s parents for the first few years. During these first few years the man must never address his mother-in-law and must act as a servant to his father-in-law. Most importantly, the Bear clan and the Thunderbird clan control the
actions of the group. The Bear clan acts as an internal police force,
consisting of mostly warriors and lead hunters. The Thunderbird clans
are the spiritual leaders of the group, consisting of shamans and chiefs.
Both groups possess sacred objects and spiritual places within the culture.
Other clans, such as the Wolf, Similar to other North American Native societies like the Crow, the Hidatsa, and the central Algonquin, the Winnebago define their organization through clan membership. The clan names and memberships are fundamentally important to the culture. Radin’s study helps the outsider understand this relationship between ancestral heritage to clan name. CLARITY: 4
Shimer F.W. and H.W. The Lithological Section of Walnut Canyon, Arizona with Relation to the Cliff Dwellings of this and other Regions of Northwestern Arizona. American Anthropologist 1910 Vol.12: 237 - 249 The first section of the article details the 19 distinguishable layers of rock and other formations found in the side of the gorge. Shimer and Shimer are careful to note all the minute details of granular particulates and traces of quartz with the rocks. The caves are formed because of constant erosion of the softer rock between the two cement and calcareous layers. Average cave houses measured 15 feet in length, 10 feet in depth and 7 feet in height. Evidence of fire is found in the backs of the cave, by way of soot stained walls, burnt corn and bones. Many of the dwellings have skillfully erected front walls and doors. On occasion, two caves are adjoined by a small hole in the wall. Evidence of pottery and other food manufacturing tools are also found in the caves. Similar caves are found at Jacob’s Canyon upon the western side of Kaibab
plateau and in the CLARITY: 4
Will, G.F. Some New In this short article, the author identifies some new archaeological sites found in North Dakota that had yet to be ‘located’ by the North Dakota State Society. The author describes these to be the Apple Creek Mandan sites, which had been previously recognized but not ‘definitely located’. These sites are thought to have been the first villages to be abandoned during the earliest small pox epidemic at this location. Some very small fragments of pottery and a considerable amount of bone chips were found at one of these Apple Creek Mandan sites. A second site produced some chipped flint and arrowheads. The author states that some ‘curious’ mounds were also found, but feels that some further investigation is required to identify the origin of these mounds. CLARITY RANKING: 3
American Anthropologist January-March, 1910 Vol. 12(1): 1-10. A blanket belonging to a Captain Swift, who was engaged in fur trading
on the The weaving technique used in the "Swift" blanket is remarkable
and was the highest developed hand-weaving known among North American
tribes. It is quite different to the well-known Chilkat blanket, especially
in the ingenious method of preventing fraying of the edges. Except
for fur overcasting at its upper edge, the robe is entirely made of goat
wool, which seems specially adapted to this work and is used in preference
to other varieties of hair, wool and vegetable fiber formerly used
by
the Indians throughout the The Swift blanket is manufactured in such a way so that it possesses
a positive and a negative side, an uncommon feature that was not seen
in most Northwest blankets, though technically the weaving is similar
to the Chilkat robes. The colours of the Swift blanket are yellow, brownish
black and the natural white of the wool. Although the strands are drawn
with equal tension, the weaving has the same appearance on either side
although the colours are reversed. Tracing the pattern and design of
this robe, it is probable that it originated in the northern coast region
of CLARITY RANKING:4
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