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Ruth M. Underhill (1883–1984) was one of the twentieth century’s legendary anthropologists, forged in the same crucible as Franz Boas, Ruth Benedict, and Margaret Mead. After decades of trying to escape her Victorian roots, Underhill took on a new adventure at the age of forty-six, when she entered Columbia University as a doctoral student of anthropology. Celebrated now as one of America’s pioneering anthropologists, Underhill reveals her life’s journey in frank, tender, unvarnished revelations that form the basis of An Anthropologist’s Arrival. This memoir, edited by Chip Colwell-Chanthaphonh and Stephen E. Nash, is based on unpublished archives, including an unfinished autobiography and interviews conducted prior to her death, held by the Denver Museum of Nature & Science.

In brutally honest words, Underhill describes her uneven passage through life, beginning with a searing portrait of the Victorian restraints on women and her struggle to break free from her Quaker family’s privileged but tightly laced control. Tenderly and with humor she describes her transformation from a struggling “sweet girl” to wife and then divorcée. Professionally she became a welfare worker, a novelist, a frustrated bureaucrat at the Bureau of Indian Affairs, a professor at the University of Denver, and finally an anthropologist of distinction.

Her witty memoir reveals the creativity and tenacity that pushed the bounds of ethnography, particularly through her focus on the lives of women, for whom she served as a role model, entering a working retirement that lasted until she was nearly 101 years old.

No quotation serves to express Ruth Underhill’s adventurous view better than a line from her own poetry: “Life is not paid for. Life is lived. Now come.”

The hectic front of the Denver Museum of Nature & Science hides an unseen back of the museum that is also bustling. Less than 1 percent of the museum's collections are on display at any given time, and the Department of Anthropology alone cares for more than 50,000 objects from every corner of the globe not normally available to the public. This lavishly illustrated book presents and celebrates the Denver Museum of Nature & Science's exceptional anthropology collections for the first time.

The book presents 123 full-color images to highlight the museum's cultural treasures. Selected for their individual beauty, historic value, and cultural meaning, these objects connect different places, times, and people. From the mammoth hunters of the Plains to the first American pioneer settlers to the flourishing Hispanic and Asian diasporas in downtown Denver, the Rocky Mountain region has been home to a breathtaking array of cultures. Many objects tell this story of the Rocky Mountains' fascinating and complex past, whereas others serve to bring enigmatic corners of the globe to modern-day Denver.

Crossroads of Culture serves as a behind-the-scenes tour of the museum's anthropology collections. All the royalties from this publication will benefit the collections of the Denver Museum of Nature & Science's Department of Anthropology.

Kukveni—footprints—are a powerful historical metaphor that the Hopi people use to comprehend their tangible heritage. Hopis say that the deity Máasaw instructed their ancestors to leave footprints during their migrations from their origin place to their home today as evidence that they had fulfilled a spiritual pact to serve as stewards of his land. Today’s Hopis understand these footprints to be the archaeological remains of former settlements—pottery sherds, stone tools, petroglyphs, and other physical evidence of past use and occupation of the land.

The fourteen chapters in Footprints of Hopi History: Hopihiniwtiput Kukveni’at focus on these Hopi footprints as they are understood through a variety of research techniques, including archaeology, ethnography, documentary history, plant genetics, and educational outreach. The editors and contributors offer fresh and innovative perspectives on Hopi archaeology and history, and demonstrate how one tribe has significantly advanced knowledge about its past through collaboration with archaeologists and cultural anthropologists.

The book features managerial uses of research, cultural landscape theory, use of GIS in research, archaeological interpretations of social identity and immigration, analysis of corn genetics, heritage education of youth, and research of oral traditions and documentary history. Footprints of Hopi History highlights the Hopi tribe’s leadership in sustained efforts to create bridges between tribal goals and anthropology, forging a path for others to follow.


Contributors

E. Charles Adams
Wesley Bernardini
Joëlle Clark
Chip Colwell
T. J. Ferguson
Dennis Gilpin
Kelley Hays-Gilpin
George Gumerman IV
Saul L. Hedquist
Maren P. Hopkins
Stewart B. Koyiyumptewa
Leigh J. Kuwanwisiwma
Lee Wayne Lomayestewa
Patrick D. Lyons
Shirley Powell
Gregson Schachner
Thomas E. Sheridan
Mark D. Varien
Laurie D. Webster
Peter M. Whiteley
Michael Yeatts

Arizona’s San Pedro Valley is a natural corridor through which generations of native peoples have traveled for more than 12,000 years, and today many tribes consider it to be part of their ancestral homeland. This book explores the multiple cultural meanings, historical interpretations, and cosmological values of this extraordinary region by combining archaeological and historical sources with the ethnographic perspectives of four contemporary tribes: Tohono O’odham, Hopi, Zuni, and San Carlos Apache.

Previous research in the San Pedro Valley has focused on scientific archaeology and documentary history, with a conspicuous absence of indigenous voices, yet Native Americans maintain oral traditions that provide an anthropological context for interpreting the history and archaeology of the valley. The San Pedro Ethnohistory Project was designed to redress this situation by visiting archaeological sites, studying museum collections, and interviewing tribal members to collect traditional histories. The information it gathered is arrayed in this book along with archaeological and documentary data to interpret the histories of Native American occupation of the San Pedro Valley.

This work provides an example of the kind of interdisciplinary and politically conscious work made possible when Native Americans and archaeologists collaborate to study the past. As a methodological case study, it clearly articulates how scholars can work with Native American stakeholders to move beyond confrontations over who “owns” the past, yielding a more nuanced, multilayered, and relevant archaeology.

In recent years, archaeologists and Native American communities have struggled to find common ground even though more than a century ago a man of Seneca descent raised on New York’s Cattaraugus Reservation, Arthur C. Parker, joined the ranks of professional archaeology. Until now, Parker’s life and legacy as the first Native American archaeologist have been neither closely studied nor widely recognized. At a time when heated debates about the control of Native American heritage have come to dominate archaeology, Parker’s experiences form a singular lens to view the field’s tangled history and current predicaments with Indigenous peoples.

In Inheriting the Past, Chip Colwell-Chanthaphonh examines Parker’s winding career path and asks why it has taken generations for Native peoples to follow in his footsteps. Closely tracing Parker’s life through extensive archival research, Colwell-Chanthaphonh explores how Parker crafted a professional identity and negotiated dilemmas arising from questions of privilege, ownership, authorship, and public participation. How Parker, as well as the discipline more broadly, chose to address the conflict between Native American rights and the pursuit of scientific discovery ultimately helped form archaeology’s moral community.

Parker’s rise in archaeology just as the field was taking shape demonstrates that Native Americans could have found a place in the scholarly pursuit of the past years ago and altered its trajectory. Instead, it has taken more than a century to articulate the promise of an Indigenous archaeology—an archaeological practice carried out by, for, and with Native peoples. As the current generation of researchers explores new possibilities of inclusiveness, Parker’s struggles and successes serve as a singular reference point to reflect on archaeology’s history and its future.

Winner of a National Council on Public History Book Award

On April 30, 1871, an unlikely group of Anglo-Americans, Mexican Americans, and Tohono O’odham Indians massacred more than a hundred Apache men, women, and children who had surrendered to the U.S. Army at Camp Grant, near Tucson, Arizona. Thirty or more Apache children were stolen and either kept in Tucson homes or sold into slavery in Mexico. Planned and perpetrated by some of the most prominent men in Arizona’s territorial era, this organized slaughter has become a kind of “phantom history” lurking beneath the Southwest’s official history, strangely present and absent at the same time.

Seeking to uncover the mislaid past, this powerful book begins by listening to those voices in the historical record that have long been silenced and disregarded. Massacre at Camp Grant fashions a multivocal narrative, interweaving the documentary record, Apache narratives, historical texts, and ethnographic research to provide new insights into the atrocity. Thus drawing from a range of sources, it demonstrates the ways in which painful histories continue to live on in the collective memories of the communities in which they occurred.

Chip Colwell-Chanthaphonh begins with the premise that every account of the past is suffused with cultural, historical, and political characteristics. By paying attention to all of these aspects of a contested event, he provides a nuanced interpretation of the cultural forces behind the massacre, illuminates how history becomes an instrument of politics, and contemplates why we must study events we might prefer to forget.

Between 1893 and 1903, Jesse H. Bratley worked in Indian schools across five reservations in the American West. As a teacher Bratley was charged with forcibly assimilating Native Americans through education. Although tasked with eradicating their culture, Bratley became entranced by it—collecting artifacts and taking glass plate photographs to document the Native America he encountered. Today, the Denver Museum of Nature & Science’s Jesse H. Bratley Collection consists of nearly 500 photographs and 1,000 pottery and basketry pieces, beadwork, weapons, toys, musical instruments, and other objects traced to the S’Klallam, Lakota Sioux, Cheyenne, Arapaho, Havasupai, Hopi, and Seminole peoples.
 
This visual and material archive serves as a lens through which to view a key moment in US history—when Native Americans were sequestered onto reservation lands, forced into unfamiliar labor economies, and attacked for their religious practices. Education, the government hoped, would be the final tool to permanently transform Indigenous bodies through moral instruction in Western dress, foodways, and living habits. Yet Lindsay Montgomery and Chip Colwell posit that Bratley’s collection constitutes “objects of survivance”—things and images that testify not to destruction and loss but to resistance and survival. Interwoven with documents and interviews, Objects of Survivance illuminates how the US government sought to control Native Americans and how Indigenous peoples endured in the face of such oppression.
 
Rejecting the narrative that such objects preserve dying Native cultures, Objects of Survivance reframes the Bratley Collection, showing how tribal members have reconnected to these items, embracing them as part of their past and reclaiming them as part of their contemporary identities. This unique visual and material record of the early American Indian school experience and story of tribal perseverance will be of value to anyone interested in US history, Native American studies, and social justice.

Co-published with the Denver Museum of Nature & Science

Who owns the past and the objects that physically connect us to history? And who has the right to decide this ownership, particularly when the objects are sacred or, in the case of skeletal remains, human? Is it the museums that care for the objects or the communities whose ancestors made them? These questions are at the heart of Plundered Skulls and Stolen Spirits, an unflinching insider account by a leading curator who has spent years learning how to balance these controversial considerations.

Five decades ago, Native American leaders launched a crusade to force museums to return their sacred objects and allow them to rebury their kin. Today, hundreds of tribes use the Native American Graves Protection and Repatriation Act to help them recover their looted heritage from museums across the country. As senior curator of anthropology at the Denver Museum of Nature & Science, Chip Colwell has navigated firsthand the questions of how to weigh the religious freedom of Native Americans against the academic freedom of scientists and whether the emptying of museum shelves elevates human rights or destroys a common heritage. This book offers his personal account of the process of repatriation, following the trail of four objects as they were created, collected, and ultimately returned to their sources: a sculpture that is a living god, the scalp of a massacre victim, a ceremonial blanket, and a skeleton from a tribe considered by some to be extinct. These specific stories reveal a dramatic process that involves not merely obeying the law, but negotiating the blurry lines between identity and morality, spirituality and politics.

Things, like people, have biographies. Repatriation, Colwell argues, is a difficult but vitally important way for museums and tribes to acknowledge that fact—and heal the wounds of the past while creating a respectful approach to caring for these rich artifacts of history.