Archaeologists and Native Americans have an interesting relationship in this present day. They are both contesting for the same properties (except for the property of the Native American oral tradition). In this nation of immigrants, Native American culture and peoples have long been an interest to all Americans. While the early colonists frequently collected Native American relics and returned them to Europe, Anglo-Americans in later centuries began collecting them in domestic museums and discussing them in American anthologies. In the earliest contacts, and even until this present day, Native American culture is not receiving thorough understanding, but it is often marketable and subject to generalizations. Consequently, the question persists, who has rights to these artifacts? Moreover, who has the greatest knowledge of these artifacts?
[...] A first step to overcoming the concerns between the Native American and Anglo-American philosophies is the development of dialogue. As previously stated, many problems arise between cultures because of lack of respect. Lack of respect often occurs because of a lack of knowledge. This was true of one researcher whom Vine Deloria Jr. met. seemed completely incapable of knowing when he was being given facts and when he was hearing gossip” (460). The false publications of this researcher can be regarded as disrespectful because of the harm that it did to the persons it examined. [...]
[...] Another prominent force against the wholly authentic representation of Native Americans is misinformed and carefree non-Native American scholars. Deloria has the following argument: original complaint against researchers was that they seem to derive all the benefits and bear no responsibilities for the way in which their findings are used. In making this accusation I said that scholars should be required to put something back into the Indian community, preferably some form of financial support so the community can do a few things it wants to (459). [...]
[...] Another form of respect that Basso illustrates between a non-Native scholar and a Native American is appropriate compensation. He not only gives material compensation, but he also expresses a tone of sincere appreciation. will contribute two cans of sardines, a box of Ritz crackers, a slab of longhorn cheese, and four bottles of Barg's root beer. Dudley will take me to different places, teach me their names, and tell me what happened at the long ago. Then, maybe, I will understand something. [...]
[...] One must give more attention to the accuracy of studies on Native American people and culture. Foremost, like all good solutions, the answer is at the source. Thus, people must stop the repetitive and publication-inspired research. Moreover, more Native American scholars must be consulted and recognized as the primary scholars of various Native American people groups. Vine Deloria Jr. poses a crucial question in his essay; knowledge of Indian communities is so valuable, how can non-Indians receive so much compensation for their small knowledge and Indians receive so little for their extensive knowledge” Better compensation is needed for the knowledge that many Native Americans possess naturally. [...]
[...] When Spanish Crown made the conversion of Indians to Christianity central to its enterprises in the New World” (Weber it was also indirectly propagating the theory of Native American savagery. Fundamentally, the Spanish focus on Native American conversation publicly implies there is a need for the conversion. The Spanish voice is present in this, but the Natives have no public voice to explain their practices. Franciscans pondered the Pueblo Revolt and concluded that the only thing they were guilty of was selfless love for the Indians” (Gutiérrez 50). [...]
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