By Polly Schaafsma
Ethics and Rock artwork: pictures and gear addresses the specified ways that moral issues pertain to rock artwork learn in the better context of the archaeological moral debate. Marks on stone, with their social and spiritual implications, provide upward thrust to unique moral matters in the scholarly company as diverse perceptions among students and local americans are encountered in regard to worldviews, suggestions of house, time, and within the interpretation of the imagery itself. This discourse addresses concerns comparable to the conflicting paradigms of oral traditions and archaeological veracity, differing rules approximately landscapes within which rock artwork happens, the intrusion of “desired knowledge”, and the way the prior could be robbed via altering interpretations and values on either side. Case reviews are offered in regard to shamanism and war-related imagery. additionally addressed are matters surrounding questions of artwork, aesthetics, and appropriation of images via outsiders. total, this discourse makes an attempt to explain issues of rivalry among Euro-American students and local american citizens in order that we will be able to larger realize the origins of modifications and therefore advertise higher mutual realizing in those endeavors.
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Extra info for Images and Power: Rock Art and Ethics
Anthropologist Richard Bendremer and bioethics scholar Kenneth Richman attempt to fortify their rhetoric with a quote from Vine Deloria Jr. to the affect that “anthropologists were the only group he had ever known who ‘had their brains sucked out of [their] skulls’” (Bendremer and Richmond 2006:97,114). Are not these words subject to ethical review? What if the situation were reversed? Elsewhere, Deloria (1969:79) again describes anthropologists in an equally libelous manner. None of these emotionally driven and divisive statements are conducive to resolving the ethical issues and establishing common ground or, alternatively, accepting the fact that multiple views of the past serve different ends where archaeologists and indigenous people hold contradictory views.
They accuse archaeologists of stealing “culture, language, images and things,” to promote their careers, describing them as cavalier and doing “great harm” (Bendremer and Richman 2006:114). Accusations of such disregard commonly overlook the significant differences in the views and paradigms operative between anthropologists and native communities and their distinctive claims to different kinds of knowledge. Such critics portray anthropologists as imperialistic or of maintaining colonial agendas with indigenous people, against whom they assert their rights to control their history, culture, and the intellectual property.
In many cases, such sharing is for the purpose of reestablishing identity or assuming stewardship of a real or perceived cultural heritage. Current revitalization movements by American Indian groups in regard to trails in the Desert West are a good example (Darling and Lewis 2007; Darling 2009; Stoffle et al. 2009). The Southern Paiute and Chemehuevi are incorporating rock art locations into the reconstruction of the Salt Trail traditions as markings along the trails that reestablish relationships between these people and their traditional landscapes.