in native language, own library. Hope to have own Navajo culture presented. At
meetings use to have them dictate what they wanted. Have own ideas as to
confidentiality.
Dongoske - Volunteers to write “white” paper. Laidlaw and Pilles volunteered.
Pilles - Wait until tomorrow.
Dinner at Kachina room at 6 PM
End at 5:10 PM
THURSDAY: NOVEMBER 10, 1994
ORAL TRADITION AND ARCHAEOLOGY
Today cover archaeology and oral traditions. How do they fit, interact.
Research designs using oral traditions to solve archaeology problems.
Pilles - If its good enough for Fewkes, its good enough for me!
Kintigh - Can work both ways, what can oral tradition do to help
archaeologists, what can the archaeology do to help the Native Americans
explain their oral traditions. Make an obligation to listen and help use oral
tradition. At times Native Americans may not want to talk to archaeologists.
Breternitz - Not compatible in the past. Oral tradition recorded in the past,
not used by archaeologists. How can the two interface. How about funding? at
this level?
Kintigh - Archaeologists spoke on migrations. Then fell into disuse. Now its
in the forefront. People do move around, and on a large scale. Something to
explore, and come up with archaeology and perhaps affirm oral traditions.
Inform each others world view.
Downum - Incorporating something into what we do. Gives meaning into
archaeology and issues. How combine evidence of oral tradition and
archaeology. How does this all relate to significance. It gives meaning.
Change with a difficult transition, and a new way to think of archaeology.
Reid - Talking about prehistorians. Ancients used as managers of a resource
and systems. Private sector doing more on the prehistoric archaeology. How can
people reconstruct a past lifeway, how can they when they have no knowledge of
such. Could use oral history or those who keep that history.
Ferguson - Oral history is a subset of religion. Archaeologists often want to
abstract that