Professional Documents
Culture Documents
Table of Contents
About These Materials
Culture CaraVan
Curriculum Standards
Introduction
Archeological Ethics
11
Looting
13
14
Stakeholders
15
15
Lesson Activities
17
18
Case Studies
19-28
Huaqueros
Reflection Activity
19
21
22
23
24
25
26
27
28
References
29
Internet Resources
31
Acknowledgements
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COVER IMAGES L TO R: An excavation unit from the Brown University course The Archaeology of College Hill; A Brown University student sifting for artifacts during The Archaeology of College
Hill course during their excavations of the First University Presidents House; Brown University Emeritus Professor and Director of the Haffenreffers Circumpolar Laboratory, Douglas Anderson,
with students from Brown, meets with Inupiat community members from Kiana, Alaska.
LEARNING OBJECTIVES
1. Students will understand that archaeologists must follow codes of ethics and sets
of laws in their work.
2. Students will understand that although archaeologists study the past, their work
can affect living communities.
3. Students will feel comfortable expressing their opinions on issues of ethics and will
learn to affectively formulate their point of view using evidence.
Culture CaraVan:
Bringing the Museum to You!
The Haffenreffer Museum collects and maintains over 100,000 artifacts of human
cultures from around the world. We have offered experiential educational programs
to the public for over forty years.
Through hands-on, object-based activities and inquiry-based teaching, our programs
educate students and teachers about people and societies from around the globe.
Through our Culture CaraVan outreach program, we deliver the worlds cultures right
to your classroom, enhancing the experience with objects from our world famous
collections! Visit our website to learn more about our Culture CaraVan programs.
Dig it! Discovering Archaeology
How do we know about the cultures of the past? Dig it! brings an archaeological site to
you for a down and dirty exploration. Students will participate in a simulated dig during
which they will find and map a variety of artifacts. After their investigation, participants
will report their findings to reconstruct an archaeological site. Take this opportunity to
give your students a unique experience using scientific inquiry to understand the past.
Visit our website at brown.edu/Haffenreffer for more information.
Culture CaraVan
famous
collections!
archaeological
site to you for a down and dirty exploration. Students
will participate in a simulated dig during which they will find and
map a variety of artifacts. After their investigation, participants will
report their findings to reconstruct an archaeological site. Take this
opportunity to give your students a unique experience using scientific
inquiry to understand the past.
Check out the complementary lessons on our website!
Culture Connect:
Experience the Cultures of the World
In this interactive program, your students will travel the world with
amazing objects from our collections and explore cultures of today
and yesterday. Participants will become citizens of the world as they
401 863-5700 http://brown.edu/go/haffenrefferoutreach
learn how similar and how exciting their cultural differences can be.
The multitude of objects will turn your classroom into a multicultural
laboratory for teaching inquiry-based lessons about the
worlds cultures.
Indigenous People
of Central America
Did you know that many Hopi still live in the pueblos their ancestors
build on desert mesas hundreds of years ago? Participants will
study Hopi culture in this interactive, hands-on presentation
by examining cultural materials from our collections. Students
will learn about ancestral traditions still observed in modern
Hopi communities and will discover the many surprising resources
available in the desert, how the Hopi use them, and Hopi
beliefs about their world.
Program Descriptions
To book a program
Contact us at 401-863-5700, haffenreffer_programs@brown.edu,
or use our on-line form at brown.edu/go/haffenrefferoutreach
Introduction
People who interpret the archaeological record are able to explain things
about where and when humans lived. Archaeologists use the material
they excavate to describe how people spent their days, what kinds of food they
ate, and what kinds of houses they lived in. Archaeology provides us with
information about the diverse ways that people have chosen to live throughout
human history.
archaeological record
Archaeologists study the materials that humans leave behind. They make
meaning by looking at artifacts. They pay attention to aspects like color, context,
shape, texture, and geographic location. This is a different way of learning about
the past than the study of history, which relies on written documents or
interviews. Like historians, archaeologists sometimes study written material.
Both historical documents and archaeological texts can be compared with
other archaeological evidence. When this happens, archaeological evidence
sometimes supports the written narratives, but it can also offer a different point
of view. Because archaeology does not rely only on writing, it is able to offer
a different picture of the past. People have only been literate for a tiny fraction
of human history, so archaeological material can tell us about societies that
do not have written records. Sometimes, only certain members of a society
have the power to write. If archaeologists looked only at written texts, their
perspectives about the past would be too limited.
Excavating sites involves digging in the dirt and removing objects, layer
by layer. Once archaeological sites are excavated, they cannot be put back
together in exactly the same way that they were found. Because of this, the
sites are considered irreplaceable. Archaeologists have to be careful in
deciding which sites to excavate. They need to remember to leave some sites
undisturbed so that in the future, sites will be available for people who want
to answer different questions. Archaeologists may also decide not to dig
at a site if it is a burial ground or if it has spiritual significance to
descendent communities.
an artifacts perspective
or environment. When an
artifact is in context, it
is taken into consideration
with its surroundings
literate
Because of this, they are careful to consider how their actions in the present
might affect research conducted in the future.
There are often many people and groups who have a vested interest in a
given archaeological site. These are called stakeholders. Archaeologists can
be stakeholders if they have a personal or professional interest in the site.
Descendant communities are also stakeholders. Descendant communities are
groups made up of people who are related genetically or culturally to the
people who used to live at place that is being excavated. In the United States,
Native American groups are one example of descendant communities. People
who live near the site are sometimes stakeholders. Finally, the people who
own the land that the site is located on can be stakeholders.
To summarize, archaeological sites:
tell us how people lived in the past
give us more information than written sources alone can provide
cannot be replaced
stakeholders
a set of understandings
that help people make
moral decisions
laws
The NATIONAL HISTORIC PRESERVATION ACT of 1966 further protects archaeological sites by permitting them to be listed on the National Register of
Historic Places. The act also offers financial and technical assistance so that
sites can be preserved. These forms of assistance are considered investments,
since under this act, sites are viewed as sources for economic growth. This
means that the sites might make their communities more appealing places to
live, or that the sites might draw tourists.
Archaeological sites gained even more federal protection with the passage
of the ARCHEOLOGICAL AND HISTORIC PRESERVATION ACT of 1974. This act
requires federal agencies to investigateand sometimes protectarchaeological sites during construction projects. When a federal agency begins a project,
like constructing new offices, expanding a highway, or building a dam, this act
requires the agency to set aside funds to pay for archaeological investigation
and the preservation of any significant materials that are found.
During this time, archaeologists became increasingly concerned that the high
value of some archaeological objects was making archaeological materials
vulnerable to theft. When archaeological objects are stolen, much of their
contextual information is lost. In addition, rather than going to museums or
research institutions, the objects usually end up in the hands of private collectors
where few people can access them. Remember, when archaeologists find
objects, they do not keep them; they make them available so that the
public can benefit from them. The ARCHAEOLOGICAL RESOURCES PROTECTION
ACT of 1979 responded to the problem of theft by establishing penalties for
people who stole archaeological material from federal lands. These penalties
include fines and imprisonment. If someone destroys part of a site, he or she
may also have to pay to have it repaired. This act makes it clear that only
trained archaeologists with the proper permits may excavate archaeological
sites or remove archaeological material from public lands.
Soon after, the federal government increased its protection of maritime
archaeological material with the passage of the ABANDONED SHIPWRECK ACT
of 1987. This act acknowledged that maritime sites serve many functions.
They can be interesting recreational sites for divers and tourists. They can be
habitats for marine life. They are also useful sources of information for
scientists and archaeologists. Because of their value to science, they can be
considered archaeological sites rather than just commercial property. Through
this act, the federal government established ownership over most of the
nations shipwrecks, and has been better able to protect them in a way that
reflects their value as recreational and educational resources.
maritime archaeological
material
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View of the bow of the RMS Titanic photographed in June 2004 by the ROV
Hercules during an expedition returning to the shipwreck of the Titanic.
http://commons.wikimedia.org/wiki/File:Titanic_wreck_bow.jpg
SIDE STORY
Heritage was adopted in 2001 and over 45 countries have agreed to abide
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human remains
All of the laws discussed so far apply to the United States, but there are
international laws too. One organization that provides guidance on international
archaeological law is THE UNITED NATIONS EDUCATIONAL, SCIENTIFIC AND
CULTURAL ORGANIZATION (UNESCO). It has helped to build an international
network of countries that are committed to treating archaeological material
with respect so that it can be learned from and maintained for the future.
All of these laws and conventionsboth within the U.S. and internationally
have been enacted to protect archaeological material so that it will continue
to be available to learn from in the future. It may appear that many of the
laws emphasize things that the public cannot do. For instance, there are strict
regulations on who can excavate a site or who can buy and sell artifacts.
You might think archaeologists have more privileges than everyone else.
However, archaeologists are bound by these laws and by their own ethical codes.
They make decisions that will preserve archaeological sites so that future
researchers can benefit from them.
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Looting
Looting is a form of theft. In the case of archaeology, it describes the illegal
excavation of archaeological sites, usually with the intention to sell whatever
artifacts are found. Unlike archaeologists, looters do not document their
excavations so that others can learn from them. Another difference between
archaeologists and looters is that looters do not publish reports, so researchers
do not benefit from their work. Many looters sell artifacts to people who
have no intention of making them available to the public.
While there are laws in place to penalize looters, some argue that people
should refuse to purchase artifacts that lack proper documentation. If no one
were to buy the artifacts, there would be less incentive for looters to steal
them. Others who oppose looting suggest that archaeologists should be
cautious in appraising artifacts, as this can make artifacts easier to buy and sell.
Museums can play a role in combatting looting. Some museums refuse to
exhibit artifacts that might have been looted or that may have been traded
illegally. Some museums are active in returning looted artifacts to their countries
of origin. When the Haffenreffer Museum accepts new objects, it requires
proper documentation to show that the object was not purchased or imported
illegally. The Museum also publishes photographs of new acquisitions. That way,
if someone recognizes a stolen object, he or she can report it to the Museum.
The Museum will then work with the appropriate people to get the
object returned.
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SIDE STORY
14
Stakeholders
Archaeologists frequently work with non-archaeologists who have an interest
in a particular site. These can include descendent communities, landowners,
local residents, and researchers. Archaeologists work with each of these
groups in different ways:
Descendent community members: Descendent communities have a
cultural or genetic link to the people who once lived at the site that is being
excavated. Archaeologists may have a legal obligation to work with
descendent communities, particularly Native American tribes. They may also
have an ethical obligation to consult with these stakeholders, even if there
is not a legal requirement to do so.
Landowners: Archaeologists may need permission from landowners to work
on their land. Landowners are sometimes excited to discover archaeological
material on their property. Other times, though, this can pose a problem.
Having archaeological material on ones property might mean that the land
cannot be used for the purpose the land was purchased for. It might also be
inconvenient for the landowner to have people digging on his or her property.
Federal agencies, like the
National Parks Service (NPS),
SIDE STORY
Repatriation
Repatriation can be a very complicated process. Shortly after the passage
of NAGPRA*, Chicagos Field Museum of Natural History received a request
from members of the Northern Arapaho tribe. These members wanted the
museum to return a sacred object called a Sundance Medicine Wheel that
a curator had purchased from them in 1903. Before the Wheel was purchased
by the museum, it had been used in tribal ceremonies. Some Arapaho did not
want the object to leave the museum. Members of the Southern Arapaho said
that after the Wheel had been sold, the tribe had created a new one. The
new Wheel had been used for 90 years, and as a result, it had a great deal
of importance. In the end, the museum had a legal obligation to return the
object. The members of the Northern Arapaho and Southern Arapaho found
a way to respect each others differing opinions by accepting the Wheel,
but deciding not to use it in ceremonies.
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Lesson Activities
A Note To Teachers: In the following sections, you will find:
Approaching Ethics is a short description that will help students navigate the ethical
dilemmas in the case studies
Huaqueros is a case study that describes the complicated nature of looting. This case
study is followed by a reflection activity.
Exhibiting Salvaged Artifacts is a case study that weighs the costs of displaying
commercially salvaged objects in museums. This case study is followed by a discussion
activity, a reflection activity, and a stakeholders activity.
Battlefields of World War I is a case study that explores issues of managing a
battlefield site. This case study is followed by a site management activity.
The case studies and activities can be printed and handed out to students. Some case
studies have more than one activity. Based on the interests of your students you
can choose to do one or all of the activities. They do not build off of each other.
Students need to read the corresponding case study in order to complete the activity.
Students may also read the Approaching Ethics handout before each case study
to help guide them.
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CASE STUDY
Huaqueros
In 1968, Dwight Heath and Anna Cooper.Heath
were living in Costa Rica and doing research.
While they were there, they discovered a vast
network of tomb-robbers (huaqueros). Some
huaqueros worked legally, with government-issued
Huaqueros examining broken pottery
Photo Credit: Dwight Heath, 1968 from the Haffenreffer Museum
permits, and others worked without permits. They
of Anthropology Collections
took objects from graves and sold them to private
collectors and museums in Costa Rica and abroad.
The Heaths became interested in learning more about the life and work of huaqueros.
Tomb-raiding was a big industryit employed about 1% of Costa Ricas workforceso
the Heaths knew that there must have been a strong incentive for people to take part
in that work. As they suspected, people worked as huaqueros because it provided a
good source of income. They found, for instance, that carpenters made twice as much
working as huaqueros than they made doing carpentry work. Still, the antiquities
market did not reward everyone equally. Sellers on the international market made
much more than the huaqueros, and the huaqueros made much more than the farmers
whose lands they worked on.
The Heaths also found that the tastes of collectors influenced the digging that the
huaqueros undertook. Huaqueros had a good eye for objects that would sell well.
They knew, for instance, that Andean or Mayan-influenced pieces from sites dating
from AD 500-1500 would sell better than other objects. As a result, sites from
these time periods were raided more extensively.
Over time, the Costa Rican government began to limit the ability of huaqueros
to work. They began by refusing to issue digging permits to huaqueros. This did not
completely stop the practice, though, since many continued to work without permits.
In 1970, UNESCO passed a convention that made it more difficult to buy and sell
artifacts internationally, particularly without the proper documentation. This helped
reduce the amount of huaquerismo that took place, but it did not stop it completely.
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The Heaths research helped to show why people loot sites. It also showed how difficult
it is to determine how artifacts should be used. Do they belong in museums? If so,
do they belong in Costa Rican museums, or can they be owned by museums abroad?
Under what conditions should private collectors be able to purchase artifacts? If
digging for artifacts can provide people with a better income, should they be allowed
to dig? Who decides?
At first, many of the huaqueros were working with government-issued permits to
excavate, meaning that they were not breaking any laws. Nevertheless, they excavated
with the goal of removing objects and selling them, and paid no attention to how the
artifacts might have been learned from.
Today, the Heaths collection provides a valuable visual tool that accompanies their
ethnographic research. All of their objects were imported legally, and they donated
many to the Haffenreffer Museum where they can be useful to researchers.
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REFLECTION ACTIVITY
Huaqueros
(Adapted from Colwell-Chanthaphonh et al. 2008: 61)
This activity is meant to help you understand the ethical dimensions of this case
and to convey your ideas in oral and written forms.
Directions:
1. Read the entire case study.
2. Describe, in writing, what the ethical dilemma is.
3. Write a list of the possible choices the actors could make.
4. Write one paragraph describing what you think the most ethical choice is and
why it is the most ethical choice.
5. When you are finished writing your responses, your teacher will put you
into groups of two to three to discuss your ideas.
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CASE STUDY
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DISCUSSION ACTIVITY
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REFLECTION ACTIVITY
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STAKEHOLDERS ACTIVITY
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CASE STUDY
amateur investigations
the excavation of
archaeological sites by people
who are not trained in
archaeological excavation
or research techniques
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RESEARCH PROJECT
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OPINION ESSAY
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References
Brodie, Neil J., and Colin Renfrew
2005 Looting and the Worlds Archaeological Heritage: The Inadequate Response.
Annual Review of Anthropology 34:343-361.
Callahan, Daniel, and Sisslea Bok
1980 Ethics Teaching in Higher Education. The Hastings Center Series in Ethics.
Springer: New York.
Colwell-Chanthaphonh, Chip, Julia J. Hollowell, and Dru McGill
2008 Ethics in Action: Case Studies in Archaeological Dilemmas. Washington, D.C.:
Society for American Archaeology.
Cullinane, Susannah, Hamdi Alkhshali, and Mohammed Tawfeeq
2015 Tracking a Trail of Historical Obliteration: ISIS Trumpets Destruction of Nimrud.
CNN, April 13, 2015. Electronic Document available
http://www.cnn.com/2015/03/09/world/iraq-isis-heritage/, Accessed July 9, 2015
de Bono, Edward
1990 Six Thinking Hats. London: Penguin Books.
1993 Water Logic. New York: Penguin Books
Haas, Jonathan
2001 Who owns the past. In The future of the past: archaeologists, Native
Americans, and repatriation. Bray, Tamara (eds). 121-124. New York: Garland.
Gerstenblith, Patty
1995 Identity and Cultural Property: The Protection of Cultural Property in the
United States. Boston University Law Review 75:559-688.
National Parks Service
2013 Archaeology Law and Ethics. Electronic document, available
http://www.nps.gov/Archeology/PUBLIC/publicLaw.htm, accessed October 22, 2013.
Neubert, Michele and Alexander Smith
2015 UNESCOs Irina Bokova Laments ISIS Cultural Cleansing of Antiquities.
NBC News, July 7, 2015. Electronic Document, available
http://www.nbcnews.com/storyline/isis-terror/unesco-boss-irina-bokova-lamentsisis-cultural-cleansing-antiquities-n386291, Accessed July 9, 2015.
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Poole, Robert M.
2008 Looting Iraq. Smithsonian Magazine, February 2008. Electronic Document
available http://www.smithsonianmag.com/making-a-difference/looting-iraq16813540/. Accessed July 13, 2015
Raab, L. Mark, Timothy C. Klinger, Michael B. Schiffer, and Albert C. Goodyear
1980 Clients, Contracts, and Profits: Conflicts in Public Archaeology. American
Anthropologist 82(3):539-551.
Saunders, Nicholas J.
Excavating Memories: Archaeology and the Great War, 1914-2001. Antiquity
76.291 (2002): 101-8. ProQuest. Web. 5 Nov. 2013.
Zimmerman, Larry J., Karen D. Vitelli, and Julia J. Hollowell
2003 Ethical Issues in Archaeology. Walnut Creek, CA: Altamira Press
in cooperation with the Society for American Archaeology.
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Acknowledgements
These materials were written by Grace Cleary who served as an Education Intern
at the Museum during the 2013-2014 academic year. Grace earned her Masters degree
through the Department of Anthropology, University of Massachusetts Amherst
in 2013.
This project was written as part of an internship and independent study. The
internship was supervised by Geralyn Ducady, Curator of Programs and Education
at the Haffenreffer Museum of Anthropology. The independent study was
completed by Grace Cleary at the University of Massachusetts Amherst Department
of Anthropology under the supervision of Professor Sonya Atalay.
Geralyn Ducady was also the project director and editor.
Curriculum standards were researched and updated by Keller Anne Bumgardner
who served as an Education Intern at the Museum during the 2014-2015 academic
year. Ms. Bumgardner received her Masters Degree in Urban Education Policy
from Brown University in 2015.
Graphic Design and layout by Alyssa Zelman.
Evaluation
We welcome questions and comments. Teacher feedback on the use of these materials
in the classroom is appreciated. Please email us at haffenreffer_programs@brown.edu.
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