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The sustainable use of Native American heritage places is viewed in this analysis as serving to preserve their traditional purposes and sustaining the cultural landscapes that give them heritage meaning. The research concerns the potential impacts of heritage tourism to selected Native American places at Arches National Park, Canyonlands National Park, and Hovenweep National Monument. The impacts of tourists on a heritage place must be understood as having both potential effects on the place itself and on an integrated cultural landscape. Impacts to one place potentially change other places. Their functions in a Native American landscape, and the integrity of the landscape itself. The analysis is based on 696 interviews with representatives from nine tribes and pueblos, who, in addition to defining the cultural meaning of places, officially made 349 heritage management recommendations. The U.S. National Park Service interprets Natives American resources and then brings millions of tourists to these through museums, brochures, outdoor displays, and ranger-guided tours. Native American ethnographic study participants argued that tourist education and regulation can increase the sustainability of Native American places in a park and can help protect related places beyond the park.
Richard Stoffle; Octavius Seowtewa; Cameron Kays; Kathleen Van Vlack. Sustainable Heritage Tourism: Native American Preservation Recommendations at Arches, Canyonlands, and Hovenweep National Parks. Sustainability 2020, 12, 9846 .
AMA StyleRichard Stoffle, Octavius Seowtewa, Cameron Kays, Kathleen Van Vlack. Sustainable Heritage Tourism: Native American Preservation Recommendations at Arches, Canyonlands, and Hovenweep National Parks. Sustainability. 2020; 12 (23):9846.
Chicago/Turabian StyleRichard Stoffle; Octavius Seowtewa; Cameron Kays; Kathleen Van Vlack. 2020. "Sustainable Heritage Tourism: Native American Preservation Recommendations at Arches, Canyonlands, and Hovenweep National Parks." Sustainability 12, no. 23: 9846.
Sustainable use of Native American heritage places is viewed in this analysis as serving to preserve their traditional purposes and sustain the cultural landscapes that give them heritage meaning. The research is about the potential impacts of heritage tourism to selected Native American places at Arches National Park, Canyonlands National Park, and Hovenweep National Monument. The impacts of tourists to a heritage place must be understood as having both potential effects on the place itself and on an integrated cultural landscape. Impacts to one place potentially change other places- functions in a Native American landscape and the integrity of the landscape itself. The analysis is based on 696 interviews with representatives from nine tribes and pueblos, who in addition to defining the cultural meaning of places, officially made 349 heritage management recommendations. The U.S. National Park Service interprets Natives American resources and then brings millions of tourists to these through museums, brochures, outdoor displays, and ranger-guided tours. Native American ethnographic study participants argued that tourist education and regulation can increase the sustainability of Native American places in a park and can help protect related places beyond the park.
Richard Stoffle; Octavius Seowtewa; Cameron Kays; Kathleen Van Vlack. Sustainable Heritage Tourism: Native American Preservation Recommendations at Arches, Canyonlands, and Hovenweep National Parks. 2020, 1 .
AMA StyleRichard Stoffle, Octavius Seowtewa, Cameron Kays, Kathleen Van Vlack. Sustainable Heritage Tourism: Native American Preservation Recommendations at Arches, Canyonlands, and Hovenweep National Parks. . 2020; ():1.
Chicago/Turabian StyleRichard Stoffle; Octavius Seowtewa; Cameron Kays; Kathleen Van Vlack. 2020. "Sustainable Heritage Tourism: Native American Preservation Recommendations at Arches, Canyonlands, and Hovenweep National Parks." , no. : 1.
This paper is about the traditional people of Barbados and The Bahamas, in the Caribbean and their sustainable adaptations to the littoral, which included both marine and terrestrial components. Traditional people are defined as having lived in a sustainable way in an environment for five generations, the littoral is described here as an ecological zone at the sea’s edge, which is composed of hundreds of medicine and food plants and animals, and resilient adaptations are understood with the environmental multiplicity model. The analysis is based on more than a thousand site intercept interviews conducted by the authors and their research teams. These data argue that culturally based patterns of sustainable food use and environmental preservation can be understood from generations of successful adaptations of traditional people.
Brent Stoffle; Richard Stoffle; Kathleen Van Vlack. Sustainable Use of the Littoral by Traditional People of Barbados and Bahamas. Sustainability 2020, 12, 4764 .
AMA StyleBrent Stoffle, Richard Stoffle, Kathleen Van Vlack. Sustainable Use of the Littoral by Traditional People of Barbados and Bahamas. Sustainability. 2020; 12 (11):4764.
Chicago/Turabian StyleBrent Stoffle; Richard Stoffle; Kathleen Van Vlack. 2020. "Sustainable Use of the Littoral by Traditional People of Barbados and Bahamas." Sustainability 12, no. 11: 4764.
Richard W. Stoffle. Speaking for the Enslaved: Heritage Interpretation at Antebellum Plantation Sites. Antoinette T. Jackson. Foreword by Paul Shackel. Walnut Creek, CA: Left Coast Press, 2012. 178 pp. (Cloth US$94.00; Paper US$32.95; EBook: Institutional US$94.00; Consumer:. Transforming Anthropology 2018, 26, 201 -202.
AMA StyleRichard W. Stoffle. Speaking for the Enslaved: Heritage Interpretation at Antebellum Plantation Sites. Antoinette T. Jackson. Foreword by Paul Shackel. Walnut Creek, CA: Left Coast Press, 2012. 178 pp. (Cloth US$94.00; Paper US$32.95; EBook: Institutional US$94.00; Consumer:. Transforming Anthropology. 2018; 26 (2):201-202.
Chicago/Turabian StyleRichard W. Stoffle. 2018. "Speaking for the Enslaved: Heritage Interpretation at Antebellum Plantation Sites. Antoinette T. Jackson. Foreword by Paul Shackel. Walnut Creek, CA: Left Coast Press, 2012. 178 pp. (Cloth US$94.00; Paper US$32.95; EBook: Institutional US$94.00; Consumer:." Transforming Anthropology 26, no. 2: 201-202.
Throughout North America and elsewhere in the world, traditional peoples are gaining access to aboriginal lands from which they were removed during the Western colonial period. This chapter is an analysis of reconnecting Southern Paiute people with portions of their aboriginal lands currently held by US federal agencies. Returning for the identification, interpretation, and comanagement has stimulated a negative rhetoric, which maintains they were either the despoilers of their lands or arrived just previous to European settlers. A positive rhetoric argues instead they should be reconnected because of their traditional ecological knowledge and conservation practices developed over thousands of years. Together these formalized arguments are considered as the cant of reconquest. The analysis is based on dozens of ethnographic studies co-conducted with these Paiute people as partners over two decades and funded by the Department of Defense (DOD), Department of Energy (DOE), and the National Park Service (NPS). In general, the DOD and DOE have moved beyond the negative rhetoric and been more responsive to Paiute reconnections than the NPS.
Richard Stoffle; Kathleen Van Vlack; Richard Arnold; Gloria Bulletts Benson. Cant of Reconquest and the Struggle for Restoring Sustainability of the Southern Paiutes. Going Beyond 2017, 231 -246.
AMA StyleRichard Stoffle, Kathleen Van Vlack, Richard Arnold, Gloria Bulletts Benson. Cant of Reconquest and the Struggle for Restoring Sustainability of the Southern Paiutes. Going Beyond. 2017; ():231-246.
Chicago/Turabian StyleRichard Stoffle; Kathleen Van Vlack; Richard Arnold; Gloria Bulletts Benson. 2017. "Cant of Reconquest and the Struggle for Restoring Sustainability of the Southern Paiutes." Going Beyond , no. : 231-246.
Richard W. Stoffle. Plantation to Nation: Caribbean Museums and National Identity. Alissandra Cummins, Kevin Farmer, and Roslyn Russell (eds.). Inclusive Museum Series. Champaign, IL: Common Ground, 2013. xvi + 275 pp. (Cloth US$40.00; EBook US$15.00). Transforming Anthropology 2017, 25, 77 -79.
AMA StyleRichard W. Stoffle. Plantation to Nation: Caribbean Museums and National Identity. Alissandra Cummins, Kevin Farmer, and Roslyn Russell (eds.). Inclusive Museum Series. Champaign, IL: Common Ground, 2013. xvi + 275 pp. (Cloth US$40.00; EBook US$15.00). Transforming Anthropology. 2017; 25 (1):77-79.
Chicago/Turabian StyleRichard W. Stoffle. 2017. "Plantation to Nation: Caribbean Museums and National Identity. Alissandra Cummins, Kevin Farmer, and Roslyn Russell (eds.). Inclusive Museum Series. Champaign, IL: Common Ground, 2013. xvi + 275 pp. (Cloth US$40.00; EBook US$15.00)." Transforming Anthropology 25, no. 1: 77-79.
Rotating Savings and Credit Associations or ROSCA are perceived by many in the Caribbean as derived from West Africa where they were a traditional (pre-colonial) means of accumulating and distributing resources. Brought to the Caribbean as part of the non-material culture of African people, ROSCAs were reestablished and adapted to the new social, economic, and political conditions. Also a challenge for Africanancestry peoples was the creation of new communities in a suppressive social environment where such communities were perceived as a threat to established colonial order. This paper is based on historic documents and two separate ethnographic studies involving more than a thousand direct interviews. Although the two studies in Barbados and the central Bahamas had different purposes, both documented that these associations emerged as historically and contemporarily important to women and a foundation of their communities. The findings argue that beginning during slavery ROSCAs were used by women to achieve power (agency) and in so doing provided resilience to their community. Las Rotativas de Ahorro y Crédito o ROSCA son percibidas por muchos en el Caribe como derivadas de África Occidental, donde eran un tradicional (pre-colonial) medio de acumulación y distribución de recursos. Transportadas al Caribe como parte de la cultura inmaterial de los pueblos africanos, las ROSCA se restablecieron y se adaptaron a las nuevas condiciones sociales, económicas y políticas. Un desafío para los pueblos de ascendencia africana fue la creación de nuevas comunidades en un entorno social represivo que en dichas comunidades se percibía como una amenaza al orden colonial establecido. Este trabajo se basa en documentos históricos y dos estudios etnográficos separados basados en más de mil entrevistas directas. Aunque los dos estudios realizados en Barbados y las Bahamas centrales tuvieron diferentes propósitos, ambos documentaron que estas asociaciones surgieron históricamente y fueron al mismo tiempo importantes para las mujeres y un pilar para sus comunidades. Los hallazgos sostienen que en tiempos de la esclavitud las ROSCA fueron utilizadas por las mujeres para aumentar su poder (agencia) y al hacerlo, proporcionaron resistencia a su comunidad. Beaucoup de gens dans les Caraïbes perçoivent les associations rotatives d’epargne et de crédit ou AREC comme étant originaires d’Afrique de l’ouest où elles étaient un moyen traditionell (pré-colonial) d’accumulation et de répartitions des ressources. Importées dans les Caraïbes en tant que culture immatérielle du peuple africain, les AREC ont été rétablies et adaptées aux nouvelles conditions sociales, politiques et économiques. Le défi pour les descendants d’Africains, a été la création de nouvelles communautés dans un environnement social suppresif où lesdites communautés étaient perçues comme una menace de l’ordre colonial établi. Cet article s’appuie sur des documents historiques et deux études ethnographiques distinctes incluant plus d’une centaine d’entrevues directes. Bien que les deux études menées l’une à la Barbade et l’autre dans le centre des Bahamas ont des objectifs différents, ces dernières convergent pour attester de l’importance de ces associations pour les femmes tant sur le plan historique que contemporain. Ce système de coopérative constitue la base de leurs communautés. Les résultats soutiennent que durant l’esclavage les AREC étaient utilisées par les femmes comme moyen d’atteindre le pouvoir (l’agentivité) et, ce faisant procurer de la résilience à leur communauté.
Brent W. Stoffle; Richard W. Stoffle; Jessica Minnis; Kathleen Van Vlack. Women’s Power and Community Resilience Rotating Savings and Credit Associations in Barbados and the Bahamas. Caribbean Studies 2014, 42, 45 -69.
AMA StyleBrent W. Stoffle, Richard W. Stoffle, Jessica Minnis, Kathleen Van Vlack. Women’s Power and Community Resilience Rotating Savings and Credit Associations in Barbados and the Bahamas. Caribbean Studies. 2014; 42 (1):45-69.
Chicago/Turabian StyleBrent W. Stoffle; Richard W. Stoffle; Jessica Minnis; Kathleen Van Vlack. 2014. "Women’s Power and Community Resilience Rotating Savings and Credit Associations in Barbados and the Bahamas." Caribbean Studies 42, no. 1: 45-69.
Brent W. Stoffle; Richard W. Stoffle. At the Sea’s Edge: Elders and Children in the Littorals of Barbados and the Bahamas. Human Ecology 2007, 35, 547 -558.
AMA StyleBrent W. Stoffle, Richard W. Stoffle. At the Sea’s Edge: Elders and Children in the Littorals of Barbados and the Bahamas. Human Ecology. 2007; 35 (5):547-558.
Chicago/Turabian StyleBrent W. Stoffle; Richard W. Stoffle. 2007. "At the Sea’s Edge: Elders and Children in the Littorals of Barbados and the Bahamas." Human Ecology 35, no. 5: 547-558.
Numic people in the western United States are co-adapted with their traditional lands and these lands are spiritually and physically co-adapted with these people. This relationship has been documented through studies funded by the Department of Energy, Nevada Operations. 1 The u.s. Department of Energy Nevada Operations studies of American Indiacultural impacts from the transportation of Low Level Radioactive Waste were managed by Frank DiSanza. Consultation with the involved tribes was guided by Robert Furlow through the American Indian Program. Elders from twenty-six Indian tribes participated in two studies in order to explain why the transportation of radioactive waste poses serious threats. Key in their interpretation is the perception that radioactive material is an angry rock. Indian knowledge and use of this rock goes back for thousands of years. As a powerful spiritual being the angry rock constitutes a threat that can neither be contained nor controlled by conventional means. It has the power to pollute food, medicine, and places, none of which can be used afterwards by Indian people. Spiritual impacts are even more threatening, given that the angry rock would pass along highways where there are animal creation places, access to spiritual beings, and unsung human souls. A most troubling concern is that radioactivity would be transported along the path to the afterlife. The juxtaposition of the angry rock and human spirits being sung to the afterlife is unthinkable.
Richard W. Stoffle; Richard Arnold. Confronting the angry rock: American Indians' situated risks from radioactivity. Ethnos 2003, 68, 230 -248.
AMA StyleRichard W. Stoffle, Richard Arnold. Confronting the angry rock: American Indians' situated risks from radioactivity. Ethnos. 2003; 68 (2):230-248.
Chicago/Turabian StyleRichard W. Stoffle; Richard Arnold. 2003. "Confronting the angry rock: American Indians' situated risks from radioactivity." Ethnos 68, no. 2: 230-248.