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Littérature scientifique sur le sujet « Chumash Indians »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 29 juillet 2024

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Articles de revues sur le sujet "Chumash Indians"

Winthrop, Robert. « Tradition, Authenticity, and Dislocation : Some Dilemmas of Traditional Cultural Property Studies ». Practicing Anthropology 20, n^o 3 (1 juillet 1998) : 25–27. http://dx.doi.org/10.17730/praa.20.3.b0313x1w73426537.

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In "The Making of Chumash Tradition" (Current Anthropology 38(5):761-94, December 1997) Brian Haley and Larry Wilcoxon offer a provocative argument regarding ethnic identity, environmental politics, and anthropological complicity in the construction of modern Chumash "traditionalism." Their argument centers on the ironic juxtaposition of Indians and anthropologists in the contemporary practice of cultural resource management in general, and traditional cultural property evaluation in particular. While their description of contemporary Chumash ethnic politics is complex, the centerpiece of their narrative concerns the cultural claims advanced in reaction to a 1978 proposal to construct a liquefied natural gas (LNG) terminal near Point Conception, in the vicinity of Santa Barbara, California.

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Beebe, Rose Marie, et Robert M. Senkewicz. « The End of the 1824 Chumash Revolt in Alta California : Father Vicente Sarría’s Account ». Americas 53, n^o 2 (octobre 1996) : 273–83. http://dx.doi.org/10.2307/1007619.

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The 1824 Chumash uprising against three Franciscan missions in the central section of the California chain—Santa Inés, La Purísima Concepción, and Santa Bárbara—was the largest organized revolt in the history of the Alta California missions. The Chumash burned most of the Santa Inés mission complex. At La Purísima, they drove out the mission guard and one of the two priests in residence. The mission was not forcibly retaken by the Mexican army for almost a month. At Santa Bárbara, the Chumash disarmed the soldiers stationed at the mission and sent them back to the presidio. After an inconclusive battle against troops who were sent out against them from the presidio, most of the rebels retired to the interior, where they set up their own community. The revolt was finally brought to an end when a military expedition led by Pablo de la Portilla negotiated the return of this group to the Santa Bárbara Mission. The role of the Prefect of the Missions, Father Vicente í, in bringing the revolt to an end by persuading this group to return to the Santa Bárbara Mission has long been recognized. Antonio María Osio, most likely relying on what he had been told by his brother-in-law, Governor Luis Argüello, stated in 1851, “They [the Chumash] had decided not to return to the missions and expressed the low regard in which they generally held the inhabitants of California. Yet, at the same time, they revered Reverend Father Vicente í for his many virtues. Only he had the necessary power of persuasion to calm the Indians’ fears.” In 1885, as he described the negotiations between the Mexican military and the Chumash, Theodore S. Hittell wrote, “Communications were opened and a conference held; the two missionaries, Father President Vicente í and Father Antonio Ripoll of Santa Bárbara, acted as negotiators; and the result was that the Indians submitted unconditionally; were pardoned, and the fugitive neophytes marched back to their respective missions.” We offer here a translation of a letter which í wrote to the Bishop of Sonora, Bernardo Martínez Ocejo, a few months after these events. The document provides an excellent first-hand account of the conclusion of the revolt. It also offers a close view of the growing fear and anxiety the missionaries were experiencing in the early years of Mexican independence. As a context for the letter, let us briefly summarize the Chumash revolt.

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Gamble, Lynn H., Phillip L. Walker et Glenn S. Russell. « An Integrative Approach to Mortuary Analysis : Social and Symbolic Dimensions of Chumash Burial Practices ». American Antiquity 66, n^o 2 (avril 2001) : 185–212. http://dx.doi.org/10.2307/2694605.

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Although most archaeologists recognize that valuable information about the social lives of ancient people can be obtained through the study of burial practices, it is clear that the symbolic nature of burial rituals makes interpreting their social significance a hazardous enterprise. These analytical difficulties can be greatly reduced using a research strategy that draws upon the strengths of a broad range of conceptually and methodologically independent data sources. We illustrate this approach by using archaeological data from cemeteries at Malibu, California, to explore an issue over which researchers are sharply divided: when did the simple chiefdoms of the Chumash Indians first appear in the Santa Barbara Channel area? First we establish the social correlates of Chumash burial practices through the comparison of historic-period cemetery data, ethnohistoric records, and ethnographic accounts. The resulting understanding of mortuary symbolism is then used to generate hypotheses about the social significance of prehistoric-period Malibu burial patterns. Finally, bioarchaeological data on genetic relationships, health status, and activity are used to independently test artifact-based hypotheses about prehistoric Chumash social organization. Together, these independent data sources constitute strong evidence for the existence of a ranked society with a hereditary elite during the late Middle period in the Santa Barbara Channel area.

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Timbrook, Jan. « Ethnobotany of chumash indians, California, Based on Collections by John P. Harrington ». Economic Botany 44, n^o 2 (avril 1990) : 236–53. http://dx.doi.org/10.1007/bf02860489.

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Erlandson, Jon M. « Cultural Evolution and Paleogeography on the Santa Barbara Coast : A 9600-Year 14C Record from Southern California ». Radiocarbon 30, n^o 1 (1988) : 25–39. http://dx.doi.org/10.1017/s0033822200043939.

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Since 1984, a large multi-disciplinary archaeological team, under the direction of the author, has collected artifactual, ecofactual, and radiocarbon samples from a series of Native American sites spanning the past 9600 14C years. Occupied historically by the Chumash Indians, the Santa Barbara coast (Fig 1) has seen dramatic cultural and environmental change during the course of the Holocene. One of the goals of the research is to reconstruct patterns in the evolution of the local coastline, while examining the effects of environmental change on human adaptation along the Santa Barbara coast.

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Cassidy, Jim, L. Mark Raab et Nina A. Kononenko. « Boats, Bones, and Biface Bias : The Early Holocene Mariners of Eel Point, San Clemente Island, California ». American Antiquity 69, n^o 1 (janvier 2004) : 109–30. http://dx.doi.org/10.2307/4128350.

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By 8000 B.P., sea-mammal hunting and open-sea voyages were established at Eel Point, San Clemente Island, California. The early inhabitants of Eel Point depended heavily on sea-mammal hunting and shellfish collecting, rather than the intensive fishing that developed during the Late Holocene along the Southern California coast. Eel Point technological capabilities rivaled those of Late Holocene groups such as the Chumash Indians, including the ability to fabricate sophisticated watercraft. These data question traditional models of progressive maritime cultural development in coastal Southern California, and reveal the need for more empirical methods of assessing the seafaring capabilities of ancient maritime populations.

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Braje, Todd J., Torben C. Rick et Jon M. Erlandson. « AMS Radiocarbon Dating of Giant Rock Scallop (Hinnites Multirugosus) Artifacts from San Miguel Island, California, USA ». Radiocarbon 50, n^o 2 (2008) : 223–31. http://dx.doi.org/10.1017/s0033822200033531.

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For at least 100,000 yr, marine shell beads have been important ornamental and symbolic artifacts intimately associated with the behavior of anatomically modern humans. In California, giant rock scallop (Hinnites multirugosus) beads were once thought to have been used only for the last 1000 yr, where they were considered to be markers of high social status among the Chumash Indians of the Santa Barbara Channel region. Direct accelerator mass spectrometry (AMS) radiocarbon dating of 1 giant rock scallop ornament and 2 beads from San Miguel Island extends the use of this shell for personal adornment to at least 8000 cal BP. Our study emphasizes the importance of direct AMS 14C dating of artifacts to enhance cultural chronologies and clarify the antiquity of various technologies and associated behaviors. Our results also caution archaeologists when equating artifact rarity with sociopolitical complexity.

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Fetzer, Joel. « Early Chinese-American Society as Portrayed in Chinese Letters of the Ah Louis Family of San Luis Obispo, California, usa早期美国华侨社会：美国加州,圣路易斯-奥比斯波市-黄安家族的中文信件 ». Journal of Chinese Overseas 11, n^o 2 (27 octobre 2015) : 199–215. http://dx.doi.org/10.1163/17932548-12341305.

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This research report presents the English-language translations of several hand-written, Chinese-language letters from the overseas-Chinese Ah Louis family of San Luis Obispo, California. During the late 1800s and early 1900s, when these letters were written, this medium-sized town on the Pacific coast between San Francisco and Los Angeles was home to hundreds of Cantonese immigrants. As unofficial “mayor” of San Luis Obispo’s Chinatown, the Guangdong-born Ah Louis interacted with a wide variety of merchants, employees, friends, family members, and officials. These documents discuss commerce in Chinatown, a legal case about local Chumash Indians, migration between China and the United States, family life in rural Guangdong Province, and labor relations in California, providing a near-unique window into ordinary Chinese-American life around the turn of the twentieth century. Extensive footnotes also place the letters in their historical and cultural context.

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Gamble, Lynn H. « Archaeological Evidence for the Origin of the Plank Canoe in North America ». American Antiquity 67, n^o 2 (avril 2002) : 301–15. http://dx.doi.org/10.2307/2694568.

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Advanced maritime technology associated with long-distance exchange and intensified resource acquisition has been linked to the development of stratification and greater sociopolitical complexity in the Pacific Rim region. One such example is the emergence of hereditary chiefs among the Chumash Indians of southern California. Plank boats owned by an elite group of wealthy individuals and chiefs were an integral part of an elaborate economic system that was based on maritime exchange. An artifact assemblage associated with the construction, maintenance, and use of this watercraft was identified and analyzed. It included wooden planks, asphaltum plugs, asphaltum caulking, and chipped stone drills. Radiocarbon dates and other relative-dating techniques provide strong evidence that the plank canoe originated at least 1,300 years ago in southern California. This represents the earliest use of this type of watercraft in North America and probably in the New World. The timing of this innovation provides evidence that sociopolitical complexity developed in the region at least 500 years earlier than previously proposed.

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Spickard, Paul, et Kendall Lovely. « Respecting the Ancestors ». California History 100, n^o 4 (2023) : 3–17. http://dx.doi.org/10.1525/ch.2023.100.4.3.

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Universities and museums across the United States have possession of the remains of several hundred thousand Native Americans, collected by grave robbers in past generations and kept by anthropologists today. None gave permission for their remains to be used by “science.” The Native American Graves Protection and Repatriation Act (NAGPRA), passed by Congress in 1990, requires these institutions to survey the remains, catalogue them, report them to the federal government, find their likely descendants, and return the ancestors promptly. Thirty-three years later, that law has been honored mainly in the breach. Only in the past two or three years have some institutions begun to get serious about this responsibility. Using the University of California, Santa Barbara, as a case study, this essay charts the long path by which well-intended anthropologists managed to see themselves as champions of Native rights, yet never take steps to return the ancestors’ remains. While the goals of scientific study may be presented as beneficial to all humankind, this case study shows how the claimed interests of scientists persistently trump the human rights of the people whose bones they keep for study. The essay also reports on the long-standing efforts of Chumash Indians to recover their ancestors, and on recent moves by the university to fulfill their legal and moral obligations.

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Thèses sur le sujet "Chumash Indians"

Rick, Toren C. « Daily activities, community dynamics, and historical ecology on California's Northern Channel Islands / ». view abstract or download file of text, 2004. http://wwwlib.umi.com/cr/uoregon/fullcit?p3136442.

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Thesis (Ph. D.)--University of Oregon, 2004.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 479-516). Also available for download via the World Wide Web; free to University of Oregon users.

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Marks, Sharon L. « The Obispeno Chumash indians : San Luis Obispo County's first environmentalists ». CSUSB ScholarWorks, 2001. https://scholarworks.lib.csusb.edu/etd-project/1973.

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The primary focus of this project is with the interaction between nature and people. How did the Obispeno Chumash affect their surroundings and what was the outcome? Did changes occur in the environment when other people took over the care of the land? Over the last 250 years, the Obispeno Chumash land has evolved from an ecologically green dominion under their stewardship to the present day where the area is noted for its mission, recreational value, wealth of opportunity, and a nuclear power plant located between Morro Bay and Point Buchon along the ocean.

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Bernard, Julienne Lorraine. « An archaeological study of resistance, persistence, and culture change in the San Emigdio Canyon, Kern County, California ». Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1581506621&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Braje, Todd J. « Archaeology, human impacts, and historical ecology on San Miguel Island, California / ». view abstract or download file of text, 2007. http://proquest.umi.com/pqdweb?did=1404340481&sid=1&Fmt=2&clientId=11238&RQT=309&VName=PQD.

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Thesis (Ph. D.)--University of Oregon, 2007.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 339-383). Also available for download via the World Wide Web; free to University of Oregon users.

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Mamet, Ingo. « Die Ventureño-Chumash-Sprache (Südkalifornien) in den Aufzeichnungen John Peabody Harringtons / ». Frankfurt am Main : P. Lang, 2005. http://catalogue.bnf.fr/ark:/12148/cb39973079m.

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Livres sur le sujet "Chumash Indians"

Lund, Bill. The Chumash Indians. Mankato, Minn : Capstone Press, 1998.

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Miller, Connie R. The Chumash. [Minneapolis] : Lake Street Publishers, 2003.

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Boulé, Mary Null. Chumash tribe. Vashon, Wash : Merryant Pub., 1992.

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Hicks, Terry Allan. The Chumash. New York : Marshall Cavendish Benchmark, 2008.

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Hudson, Travis. Chumash Indian games. [Santa Barbara] : Santa Barbara Museum of Natural History, 1997.

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Duvall, Jill. The Chumash. Chicago : Childrens Press, 1994.

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Holmes, Marie S. The Chumash and their predecessors : An annotated bibliography. Santa Barbara, Calif : Santa Barbara Museum of Natural History, 1998.

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Sonoquie, Monique. The beginning of the Chumash : A Chumash oral history. Oxnard, Calif : Indigenous Youth Foundation, Inc., 2003.

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Lee, Georgia. A day with a Chumash. Minneapolis : Runestone Press, 1999.

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W, Miller Bruce. Chumash : A picture of their world. Los Osos, Calif : Sand River Press, 1988.

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Chapitres de livres sur le sujet "Chumash Indians"

Fages, Pedro. « THE CHUMASH INDIANS OF SANTA BARBARA ». Dans The California Indians, 255–61. University of California Press, 2023. http://dx.doi.org/10.2307/jj.5232998.20.

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« 4. “All the Horses Are in the Possession of the Indians” : Th e Chumash War ». Dans Saints and Citizens, 116–39. University of California Press, 2019. http://dx.doi.org/10.1525/9780520956742-007.

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« CHAPTER ONE Political Relations and Land Tenure Cycles in Santa Paula : Chumash Indians, Mexicans, and Anglo Americans ». Dans The Mexican Outsiders, 1–30. University of Texas Press, 1995. http://dx.doi.org/10.7560/751736-006.

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Walker, Phillip L., et John R. Johnson. « For everything there is a season : Chumash Indian births, marriages, and deaths at the Alta California missions ». Dans Human Biologists in the Archives, 53–77. Cambridge University Press, 2002. http://dx.doi.org/10.1017/cbo9780511542534.005.

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Rapports d'organisations sur le sujet "Chumash Indians"

Davenport, Lars, Louisa Smythe, Lindsey Sarquilla et Kelly Ferguson. Strategic Energy Management Plan for the Santa Ynez Band of Chumash Indians. Office of Scientific and Technical Information (OSTI), mars 2015. http://dx.doi.org/10.2172/1176927.

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