Yes. Yes! In San Juan County, during my field school years in the mid-80s, I saw shocking pot hunting damage firsthand, sites hit very badly. I’m haunted by memories of human skulls and other remains churned up and tossed aside—men, women, children, including a child’s mummified foot—remains meaningful to diggers only as signs that grave good such as pots, jewelry, or other marketable artifacts might lie nearby. The exposed human remains don’t trouble me so much for their grim “to this we must all come” reminders, though there’s always something show-stopping about coming upon human bones. Nor do they impress me for the disturbing evidence they offer of the pot hunters’ disregard for law. To me, what’s telling is the pot hunters’ complete reduction of a culture and its members to “the good stuff”, the shrinking of life and its cultural contexts to mere “things” having market value. Continue reading “Excerpt from Showdown at Crossfire Canyon: Getting Digs In, Part 3”
The quieter woman’s attributing the factually wrong “squeezed orange” metaphor to an archaeologist stuck in my mental craw. No archaeologist who had put in time in the area could have gone on the record with such a false statement without doing damage to their reputation. Crossfire’s own “things” amount to a treasury of archaeological information, barely tapped. Not only are there numerous significantly-sized Ancestral Puebloan sites in the sliver of the canyon I usually haunt, all containing intact sections of their archaeology, but many smaller, telltale sites surround those. Beyond that, the canyon is a puzzle of hundreds of sites, many kinds. In places, lithic and sherd scatters pepper the ground, along with whole or broken arrowheads, tools like axes or awls, or spearheads. But those are just the visible features of sites, what meets an eye with a steady gaze. The density of prehistoric occupation further extends two to four layers vertically into the ground.
And Crossfire’s not alone in sheltering such abundance. When the fight over the canyon erupted in 2007, one proposal for keeping it closed included designating it for permanent closure to OHVs and special protection because of its being a treasure house of culturally sensitive resources. When I mentioned that proposal to Winston, he retorted on that basis, the entire region qualified for closure and protection.
For years after that encounter in the canyon, whenever the “squeezed orange” phrase crossed my mind—which it did often—my curiosity tingled. A few years ago, it bothered me so much I tried googling “squeezed orange” with “archeology” and “archaeologist” but found nothing. Yet for someone who has spent decades running to the Oxford English Dictionary to examine etymologies and relic usages of words and phrases, the striking image had the redolence of a linguistic mystery hinting at a meaningful and important social provenance. “Squeezed orange” seemed to have a story to tell. I wanted to listen, to put it together, if I had to, but in the mid-twenty-tweens, new personal circumstances arose that demanded attention and elbowed the question aside, as similar conditions had done many times and for many years before. Continue reading “Excerpt from Showdown at Crossfire Canyon: Getting Digs In, Part 2”
The writer’s dilemma: as much as those of us who think we have something to say also tend to believe we perceive the entire firmament of truth associated with our subjects and can name all its constellations, each of us actually stands on a cliff with limited views. We can only speak to the best of our abilities from those positions, speak of and to what we see now in the best language available to us, knowing that we’re missing something, all the while looking forward to finding the frontiers of insight that form at the edges of our current narrative takes. This letter is such an effort. Given the time I had to register my concerns, the current developing attitudes about the “usefulness” of public lands and oil and gas dominance, limited character space for submitting comments electronically, and my current view from the cliff, I felt pressing need to say my say and wrote a “comment” to the Bureau of Land Management regarding my best understanding of the risks oil and gas development would pose to Crossfire Canyon, aka Recapture Canyon, and those of us living near its edges. Readers may notice that I’m not inclined to outrage or agitation over uncertainty. This may be because I’ve faced so many threatening situations for so long that I’ve learned something about directing my focus and efforts and, in cases where the happy ending failed to develop despite my best efforts, living with unfortunate outcomes and what they truth they reveal. But perhaps something in the comment’s contents will have meaning and effect.
Subject: Canyon Country District March 2018 Oil and Gas Lease Sale
Please withdraw Parcels 29 and 30 (Map 7) from your auction and consider permanently closing both parcels to oil and gas development. Three good reasons exist to take such action: 1) Parcel 29 and part of Parcel 30 border the rural residential area at the end of Browns Canyon Road where I and several families live quite close to their westernmost boundaries; 2) both Parcel 29 and 30 cover an environmentally sensitive area, with 29 taking in part of the canyon bottom that includes a series of 10-year-old beaver ponds and their developing riparian zone, as well as a black bear migration route; and 3) both parcels cover an area of dense prehistoric cultural remains that the BLM has already determined to be at risk and worthy of permanent protection. Continue reading “Dear BLM, Parcel 29 is beloved to me”
This post is an excerpt from my unpublished book, Crossfire Canyon and the Landscape of Language. I published a shorter version of the chapter in 2007 on the blog Times and Seasons. I’ve added material and developed my thinking about the intersection of narrative and truth, posing questions about what our responsibility may be when we tell a story that deeply affects people–especially when the story isn’t strictly true, but people who read or hear it feel that it must be.
Early in the summer of 2007 I visited Blanding resident Winston Hurst, a longtime friend from my archeological field school days back in the 80s. Winston is an esteemed archeologist in the Southwest and a man of science. We were discussing Craig Childs, who was coming to Blanding’s Edge of the Cedars State Park to promote his book. I had met Craig in the 90s at a writing workshop he’d led in Torrey, Utah. The first time I read Craig’s work—it was The Secret Knowledge of Water—I thought, Here is a writer I can learn from. I’d taken the risk to travel to the workshop, even though leaving the household whose atmosphere depended on the state of my special needs daughter Teah and on the whims of toddler Val left husband Mark with his hands full.
The experience proved well worth the risks to my household’s teetering domestic balance. Craig told our little group—all women—that it was his first workshop. At one point we met in the wonderful stone house, still a work in progress, of a local resident. To make memorable his point that we should all carry writing journals when we’re out traipsing, Craig set a pile of his own journals in the middle of the floor and told us to each choose one and find a quiet place to read it. I happened to pick the one that contained dialogue that would later appear in his book, The Way Out: A True Story of Ruin and Survival. The dialogue occurred between Childs and his river guide friend, Dirk Vaughn, who used to be a cop. It involved Dirk’s statement that he’d killed a man. Continue reading “Quothing the Raven by Patricia Karamesines”
By David Pace
Earlier this year Repertory Dance Theatre (RDT) and Utah Diné Bikéyah (UDB) sat across from each other trying to figure out if together they could offer to be some kind of steadying order to the growing imbroglio of the recently announced Bears Ears National Monument in southeast Utah. What does concert dance have to do with preserving federal lands considered sacred by Native Americans?
It turns out quite a lot. At the meeting Navajo (Diné) representatives from the tribal coalition that had midwifed the Monument, including Willie Grey Eyes, Jonah Yellowman, and Mary Benally, related how to them the Bear Ears not only represented the sacred lands of 5 tribes, but also the healing between those tribes after hundreds of years of mutual suspicion and mistrust. Whatever artistic work issued from our collaboration would be motivated by the notion of how the land, and in this case the preservation of the land, can heal divisions. Continue reading “STAND WITH BEARS EARS: RDT’s New Concert Dance Inspired by the New National Monument & the Tribal Coalition That Helped Make It Happen”