A few options:\n\n* "It is not easy to prove that one is alive if the accepted policy is //you are dead//. It is tragic if we believe it." - Frank LaPena, From the Forward, p. 7, of __In My Own Words__ by Alice Shepard\n* "If we forget our stories and our relationship to all living things, we will become shells of human form without life. We need the elders' knowledge more than ever, for the elders are the memory carriers from the past." - Frank LaPena, From the Forward, p. 8, of __In My Own Words__ by Alice Shepard\n
* "The yearly initiation ceremony was abandoned in the late 1800s... The ceremony began in the evening with shamans and candidates of both sexes dancing naked around a manzanita-wood fire, singing to call the spirits... five days were spent under supervision and instruction by his seniors. During instruction, one observed a complete fast... new and old shamans went to the river and purified themselves. Then their bodies were painted with red, white and black streaks to represent intrusive disease objects." (Sturtevant, p. 332)\n* "Red and white were considered supernaturally poisonous." (Sturtevant, p. 334)\n** This is interesting. These colors are associated with the shamen, who go through the same punishing sort of right of passage as women. It seems like women were considered connected with the supernatural realm, and were frightning because of their body's fertility process.
[[MS Title]]\n[[MS Thesis]]\n[[MS Abstract]]\n[[MS Outline]]\n[[MS Quotes]]\n[[MS References]]
[[WW Title]]\n[[WW Thesis]]\n[[WW Outline]]\n[[WW Quotes]]\n[[WW References]]
TiddlyWiki uses Wiki style markup, a way of lightly "tagging" plain text so it can be transformed into HTML. Edit this Tiddler to see samples.\n\n! Header Samples\n!Header 1\n!!Header 2\n!!!Header 3\n!!!!Header 4\n!!!!!Header 5\n\n! Unordered Lists:\n* Lists are where it's at\n* Just use an asterisk and you're set\n** To nest lists just add more asterisks...\n***...like this\n* The circle makes a great bullet because once you've printed a list you can mark off completed items\n* You can also nest mixed list types\n## Like this\n\n! Ordered Lists\n# Ordered lists are pretty neat too\n# If you're handy with HTML and CSS you could customize the [[numbering scheme|http://www.w3schools.com/css/pr_list-style-type.asp]]\n## To nest, just add more octothorpes (pound signs)...\n### Like this\n* You can also\n** Mix list types\n*** like this\n# Pretty neat don't you think?\n\n! Tiddler links\nTo create a Tiddler link, just use mixed-case WikiWord, or use [[brackets]] for NonWikiWordLinks. This is how the GTD style [[@Action]] lists are created. \n\nNote that existing Tiddlers are in bold and empty Tiddlers are in italics. See CreatingTiddlers for details.\n\n! External Links\nYou can link to [[external sites|http://google.com]] with brackets. You can also LinkToFolders on your machine or network shares.\n\n! Images\nEdit this page to see how it's done.\n[img[http://img110.echo.cx/img110/139/gorilla8nw.jpg]]\n\n!Tables\n|!th1111111111|!th2222222222|\n|>| colspan |\n| rowspan |left|\n|~| right|\n|colored| center |\n|caption|c\n\nFor a complex table example, see PeriodicTable.\n\n! Horizontal Rules\nYou can divide a page into\n----\nsections by typing four dashes on a line by themselves.\n\n! Blockquotes\n<<<\nThis is how you do an extended, wrapped blockquote so you don't have to put angle quotes on every line.\n<<<\n>level 1\n>level 1\n>>level 2\n>>level 2\n>>>level 3\n>>>level 3\n>>level 2\n>level 1\n\n! Other Formatting\n''Bold''\n==Strike==\n__Underline__\n//Italic//\nSuperscript: 2^^3^^=8\nSubscript: a~~ij~~ = -a~~ji~~\n@@highlight@@ Unfortunately highlighting is broken right now.\n@@color(green):green colored@@\n@@color(#fc9):color #fc9@@\n@@bgcolor(#f00):color(#fff):red colored@@ Hex colors are also broken right now.\n
Ok, so you can create pages but what's the point if they can't look cool? Fortunately that's easy. The hardest part is learning the different codes. We'll learn sode of the basic codes below...\n\nA lot more than the below it possible. Look at SampleFormatting to learn more than the basics. (ie, click edit and see how each thing is done)\n\n''Note for geeks:'' If you're familiar with textile you can simply tag your pages textile and enjoy textile formatting without learning another language. If you have no idea what I just said, don't worry and keep reading.\n\nCode like this:\n\n{{{\n!heading\n* item one\n* item two\n** subitem\n\n!!subheading\n''bold''\n//italics//\nhttp://www.google.com/\nGettingStarted\n[[This is a page with spaces]]\n}}}\n\nWould look like this:\n\n!heading\n* item one\n* item two\n** subitem\n\n!!subheading\n''bold''\n//italics//\nhttp://www.google.com/\nGettingStarted\n[[This is a page with spaces]]\n\nYou'll notice that GettingStarted automatically become a link... that's because it's a WikiWord... whenever you put two (or more) words together with CapitolLetters (like this) a link will automatically be created. If a page by that name doesn't exist you'll be able to create one by clicking the link. You can link to pages with spaces in the name by surrounding them with square brackets.
This is a new todo list.\n\n!ToDo\n[ ] Get to Work!\n\n<<addnewtodo>>
JMRwiki
New Adventures on the World Wide Web
\n<<tabs txtWikiControlPanel 'Statistics' 'View interesting statistics about this wiki' WikiStats 'Options' 'View your options' OptionsPanel 'Missing' 'View pages that you need to add' TabMoreMissing 'Orphans' 'View pages that no longer have links to them' TabMoreOrphans 'Advanced' 'Advanced Options' AdvancedOptions >>
@@color(red):''MainMenu''@@\n----\n[[Wintu Women]]\n[[Masters Thesis]]\n[[Curriculum Vitae]]\n
Digital cartography and GIS are well positioned to be tools that communicate natural and social trends that threaten global stability to the digital community, which is growing in both size and significance. Within this digital community saturated in information has developed "digital community ethics", which often relate to information agriculture, or the healthy spread of information that reflects the healthy needs of the many as a natural organic system. These ad-hoc ethical developments are being propogated by a group of new elite that intersect 2 subgroups: the “cultural creatives” and the digerati. This sub-sub group – a collection of tightly networked digital technology mavens that are responsible for many aspects of the cutting edge of the world wide web, and are quickly becoming a highly influential elite class that transcends traditional political boundaries, reflects this sense of information agriculture and greater-good. They have had much success in bringing 21st century mapmaking into a popularity not known since the Age of Exploration. As they continue to exert influence on thinking at all levels, maps will be increasingly important, not only as tools for decision making but as symbols of common understanding to tools of public persuasion. \n\nThis thesis will examine several examples of 21st century mapmaking in its infancy, with the beginnings of GIS and interactive map design as tools available to a broad audience not necessarily driven by political motives. In the end conjectures will be made about over-arching issues raised in these refletions, such as information hiding / sharing for the 21st century, historic and future map uses, public accessibility to digital media and information agriculture all as they pertain to the changing international development community and the current set of structural constraints and conjunctural possibilities.
A study of present day structural constraints and conjunctural possibilities at the intersection of digital cartography and GIS with Cultural Creatives and Digerati
Mapping the Digital Frontier in the War of Ideas: GIS and Digital Cartography, Digerati, Cultural Creatives, and the Future of Development
Key Components:\n* Significant Problem:\n** Today’s Structural Constraints: \n*** An overview of the state of the world\n**** Overpopulation & an approaching bottleneck of resources\n***** E.O. Wilson’s Future of Life\n**** Precarious environmental stability\n**** A growing distance between people and the planet as well as people and each other that has been fostered by increased reliance on technologies in communication, transportation and private space\n**** Outdated worldviews threaten social and environmental stability as humanity’s problems become increasingly nuanced, complex and delicate\n***** CORE ISSUE: Humanity has for thousands of years thrived on competition. Survival of the fittest has shaped many societies, from the hierarchical relationship between classes and genders to the exploitative nature of capitalism and global free trade. It is critical for the long-term survival of humanity that a pandemic change in social normatives take place. Traditional normatives of competition and exploitation must be replaced with cooperation and understanding or else resource issues may become overwhelming. This could easily lead to profound levels of environmental and social degradation that naturally lead to violence. Particularly as a smaller percentage of the population – at any scale – have sufficient resources to lead a safe, secure and comfortable life, the likelihood of desperate action to be taken by the majority increases.\n** The Conjunctural Possibilities of digital cartography and GIS\n*** Digital maps are becoming “en vogue” thanks to the popularity of a number of online mapping resources:\n**** From Mapquest to Google Earth\n*** Maps help people relate to the planet\n**** Emphasis: spatial relationships – An important issue in today’s world of increasing international networking.\n***** Maps can help us understand what region is “our” region, and relate better to conflicts occurring in other parts of the world\n****** Maps can have impact unattainable with graphs and tables because people get both a sense of interconnectedness between locations and a framework / context in which to have an opinion\n****** Maps can cross language boundaries\n****** Maps can communicate scientific information to a non-technical audience.\n****** Maps encourage question\n******* One of the first questions I remember asking after looking at a map of America was “why did they cut the states up in all those weird shapes?”\n****** Maps encourage travel\n******* A good map can make a person curious about a place, want to visit and explore.\n*** The online movement in general, including digital cartography and GIS, is supported by the “digerati” (digital aristocracy, people that have accumulated large fortunes from internet and digital technologies). This group of people has largely supported constructive social change. They are well positioned to understand the potential of maps toward this end. It appears likely that they are the “new guard”, as the people that have helped shape societies, based on the thought processes that fueled the industrial revolution come to the end of their lives. \n**** The digerati have supported constructive social change in many arenas:\n***** Politics: moveon.org, airamericaradio.com\n***** Environment: Al Gore\n***** Human Rights: Bill Gates\n**** To digerati have enthusiastically embraced digital mapping and GIS\n***** Google Earth\n** Dangers of digital cartography / GIS\n*** Maps can have enormous impact. They are also as easy to bias as any other form of graphic design. Here is where the personal impact of maps can be a double-edged sword. One can sway a person’s opinion one way or another about a set of spatial relationships in the same ways that tables, charts and statistics can, because maps are built on the same sorts of data. With the spatial component, there is an added danger. Geographical classifications, inclusions and omissions all affect what people do and do not understand about the entire set of spatial relationships.\n**** In other words it has the same inherent flaws, leaning toward biased as every reflection of reality. Maps are inherently biased \n*** Maps can instill a false sense of confidence about what is occurring.\n**** See Imagining Development, pp. 14-15\n*** Maps can bias the viewer with a static perspective of nature\n**** See Imagining Development, p. 17\n** Dangers of targeting the digerati\n*** The digerati have increasingly been targeted by “old elite”. The “old elite” have drawn and will draw the digerati in with the short term benefits of the old way of doing business at the global market (competition, exploitation, hierarchy and patrimony) That is why this report studies the technologies, communities and networks in existence at present and studies the conjunctural possibilities of digital mapmaking and GIS within this topology\n* Systematic Study\n** Sources for and Methods of Gathering Information\n*** Google Alerts\n*** Forums and listservs\n*** Databases and Journals search\n*** Connect with online and physical communities around the topics of GIS, digital cartography, development and global change\n** Data Analysis\n** Conclusions & Recommendations\n*** The way the CCD transcend traditional political boundaries is comparable globalism-oriented business people. However, the later have a business that is based in a particular country, even if it has spread across the globe, whereas the CCD’s business location is often Cyberspace. Also, the business people moved across the world in an aggressive manner and are at the heart of many social and natural challenges, whereas the CCD have come from a very different perspective and are interested in
* "Drawing on ideas similar to those of Miller and Rose (1990) regarding the way scientific knowledge both disguises and propels the symbolic logics of domination, McClintock remarks on the role of maps as technologies of power employed in the creation and exploitation of empire.:The colonial map vividly embodies the contradictions of colonial discourse. Map-making became the servant of colonial plunder, for the knowledge constituted by the map is a technology of knowledge that professes to capture truth about a plac in pure, scientific form, operating under the guise of scientific exactitude and promising to retrieve and reproduce nature exactly as it is. As such, it is also a technology a posession, promising that those with the capacity to make such perfect representations must also have the right of territorial control... The map is a liminal thing, associated with thresholds and marginal zones, burdoned with dangerous powers. As an exemplary icon of imperial 'truth,' the map, like the compass and the mirror is what Hulme calls a 'magic technology,' a potent fetish helping colonials negotiate the perils of margins and thresholds in a world of terrifying ambiguities. (McClintock 1995:27-8)" - Shea Butter Republic
* Chalfin, B. Shea Butter Republic. Routledge, NY, 2004: pp. 114-115
__Newest Outline__\n\n[[WW Title]] (1 page)\n\n* [[Leading Quote]] + Intro (1 page)\n** Short background into Wintu history (0.5 pages)\n** [[WW Thesis]] (0.25 pages)\n** Short background into [[Florence Jones]] and [[Grace McKibbin]] (0.25)\n# The "Wyntoon War" (1.75 pages)\n** Overview of what happened\n*** Lacking or inappropriate government intervention during the best of times, direct and bloody assaunt during the worst of times.\n*** Presistent racist attitude among all\n**** Bureau of Indian Affairs, esp. during President Harrison's administration (1887-)\n***** Hoveman, pp.-52\n** Grace McKibben's Experiences (0.75 pages)\n** Florence Jone's Experiences\n\n\n__Old Outline__\nExample 1: Shasta Dam\n*War Dance\n**Traditional beliefs and stories behind war dances\n*A feeling of desperation leads to the need for an all-out war\n*How did the media react?\n\nExample 2: Protecting the McCloud River headwaters and Mt. Shasta\n*Florence Jones – spiritual leader\n*A different sort of warfare: Protect everything around the issue of a singly bubbling spring\n**Traditional beliefs and stories about the spring, mythology and superstition\n*Sending a different message to the media\n\nExample 3: The fight for salmon\n*Traditional importance of salmon: beliefs and stories\n*How changes in salmon dynamics affect men\n*How the changes effect women\n*Connection to media? Interview people? Take quotes from emails…\n\nConclusions and recommendations\n*Comparing male reaction and female reactions\n**The different roles of male and female leaders\n**Different media perceptions\n**What the stories tell us\n
Precious Life: Gender Roles and the "Wyntoon Wars"
* 2nd: ''The important role women played in the survival of the few remaining Wintun-speaking people since the "Wyntoon Wars", a name given to the genocide of these people'''''s families by the U.S. government to some degree since the U.S. first expanded into California and occurring in some ways even into the present, has long been overlooked. Ultimately it may be the female'''''s historic ability to adapt to a submissive role, as well as her natural disposition toward creation and legacy, that keeps the ancient knowledge of these people alive.''\n\n* 1st: The Wintu tribe, a tribe in Northern California spread out along the watersheds between Mount Shasta and Sacramento, has been forced to make extreme cultural compromises since Americans first began exploiting resources on Wintu lands for development projects designed to serve the American communities. Just as traditions vary along gender lines (such as those associated with coming of age), the way Wintu men and women have handled cultural changes vary along gender lines as well. Knowing how different groups respond to and participate in cultural change enables effective communication and public perception.
* Berman, J. Interviews by Joseph Russavage between 11/2/2006–11/28/2006\n\n* Cummings, C. H. and Sturmann, J. Hu’p Chonas (War Dance). News from Native California, Spring 2005\n\n* Davis, M. et. al. Native America in the Twentieth Century. Garland Publishing, New York, 1994 \n\n* [[Heizer]], R. Notes on the McCloud River Wintu. Anthropological Research Facility, University of California, Berkeley, 1973\n\n* [[Hoveman]], A. Journey to Justice: The Wintu People and the Salmon. Turtle Bay Exploration Park, California, 2002\n\n* [[Hoxie]], F. Encyclopedia of North American Indians. Houghton Mifflin, New York, 1966\n\n* LaPena, F. Forward to __In My Own WOrds__ by Alice Shepard. Heydey Books, Berkeley, CA, 1997\n\n* Masson, M. A Bag of Bones: The Wintu Myths of a Trinity River Indian. Naturegraph Company, 1966\n\n* McLeod, C. Mount Shasta – A Thousand Years of Ceremony, Earth Island Journal, Winter 94/95 Vol. 10, Issue 1\n\n* Shepherd, A. Wintu Texts, University of California Publications in Linguistics volume 117, University of California Press, California, 1989\n\n* [[Sturtevant]], W. Handbook of North American Indians. Smithsonian Institution, 1978\n\n* Tedlock, B. and Tedlock D. Teachings from the American Earth: Idian Religion and \nPhilosophy. Liveright, New York, 1975\n\n* Humboldt Indian Alliance. Native women and Mother Earth [videorecording] : a symposium on the spirituality, knowledge, and roles of native women / made possible by Bobby Lake through the Native American Studies Dept. ; sponsored by HIA and a Humboldt State University Foundation grant. VIDEO2279\n\n* In the Light of Reverence: Protecting America's Sacred Lands. Dir. Christopher McLeod. Co-Dir. Malinda Maynor. Narrator Peter Coyote, Jessice Abbe. Ed. Will Parrinello. Bullfrog Films, 2001. From HSU Library VIDEO4297
* [[WW Title]]\n* [[WW Thesis]]\n* [[WW Outline]]\n** [[WW Outline with Organized Quotes]]\n* [[WW Quotes]]\n** [[Leading Quote]]\n** [[About the Wintu]]\n** [[Shaman & Superstition]]\n** [[Gender Divisions]]\n*** [[Traditional Male Normatives]]\n*** [[Traditional Female Normatives]]\n*** [[Male Involvement in the Wyntoon War]]\n*** [[The Importance of the Female Roles post-WW]]\n**** [[Florence Jones]]\n**** [[Grace McKibbin]]\n** [[Salmon and the Sacramento River Watershed]]\n** [[Wintu, Whites, and Development]]\n** [[Baird Fish Hatchery]]\n** [[Shasta Dam]]\n\n* [[WW References]]
* "In 1938 work on the Shasta Dam began, and in the 1970s three dams flood Wintu territory. The dams did more to disperse the last large concentrations of Wintu than any other factor." (Sturtevant, p. 325)\n** It is interesting to note that after a century of destruction, what affected these people most was changes to their watershed. This is because they lived quite close to the river. Many of their habitats were destroyed after the dams caused a rise in lake levels.\n* "When humans sought to tame the Sacramento River through the construction of Shasta Dam, the Wintu lost their lands and the salmon their habitat. Now, humans are trying to restore a natural balance by embarking on the convoluted and often highly political journey toward federal tribal recognition and habitat restoration." ([[Hoveman]], p. 9)\n* '' "...in the 1870s... the McCloud was nearly the only salmon spawning river left in the entire valley, and the remaining Wintu were some of the last native people in the Central Valley who primarily lived a fishing subsistence life... By 1994 the winter-run chinook had dropped to a fw undred individuals and was formally listed as an endangered species. Concern and outcry from many quarters resulted in the outlay of hundres of millins of dollars to mitigate the effects of development and Shasta Dam. The population of the Wintu has also diminished, but the response has been very different. Most Wintu are not federally recognized as a sovereign people... thus they cannot repatriate their close relatives remains." ''([[Hoveman]], p. 20)
* "A pregnant woman observed a great number of taboos...She had to avoid meeting animals or looking too closely at a fish." (Sturtevant, p. 327)\n* "When the child was able to crawl about, the cord could be buried. If one wished a boy to be alert and bold, the cord was tied in the split limb of a live oak tree. If one desired him to be mild and plesant, it was tied to a skunkbrush. A girl was made mild and plesant by placing her cord in a manzanita bush or by putting it in a tiny basket that was hung from a tree facing the sun." (Sturtevant, p. 327)\n* "A boy was frequently lectured by his elders and told to 'be a man' or //wi-ta//. This term of respect represented the possession of all desirable traits -- skill in hunting, fishing, gambling, oratory; respect for the aged; and a democratic attitude." (Sturtevant, p. 328)\n* "At the time of puberty, a girl notified her mother or grandmother, who then built a small brush shelter some 20 or 30 yards from the family dwelling. The girl stayed in seclusion for the first one to several months... She was not supposed to leave her hut except at night... Sleep during the first five days of her first menses as forbidden, since dreams at this time were considered prejudicial to health and sanity... During the seclusion, the elderly people gave the girl advice and instruction on her future behavior. During the period of isolation young people might sing and dance outside the adolescent's lodge at night; many of the songs were obscene." (Sturtevant, p. 328)\n* "A menstruant could not eat with men, especially hunters, gamblers, and shamans, because it would destroy their 'power'... A man could hunt and fish during his wife's illness but she could not." (Sturtevant, p. 328)\n** It is interesting that menstruation is seen as part of an illness.\n* "When a boy shot his first deer or caught his first salmon, a feast was given by the parents... No other formal ceremony or observance marked a boy's maturity." (Sturtevant, p. 330)\n* "The begging dance, //suneh//, was a means of transferring property from one person to another. In Bald Hills the //suneh// was sung and danced at a girl's puberty ceremony by a visiting group for the hosts, and the hosts them reciprocated." (Sturtevant, p. 331)\n* "Thunder was caused by a woman who violated a sacred sucker place." (Sturtevant, p. 331)\n* "Contests of physical skill and prowess included double-ball shnny, played by women, and football, which both sexes played separately." (Sturtevant, p. 333)\n* "Iris was preferred as cordage material. Women could gather and shred the material, but only men did the actual manufacturing." (Sturtevant, p. 333)\n* "Only old women might assist in tanning." (Sturtevant, p. 334)\n* Eating deer meat was often forbidden to women at certain times of life, largely during youth, first menstruation and during pregnancy. Shaman and the ill were occassionally not supposed to eat meat as well. (Sturtevant, pp. 330-334)\n* Women never took part in hunting or in war, except to flush animals out or clean and prepare them after they have been killed. (Sturtevant, pp. 330-334)\n* "Procuring vegetable foods was the responsibility of the women, while men were responsible for obtaining flesh foods. Women carried water. When traveling, bot hsexes shared in carying paraphernalia." (Sturtevant, pp. 338)\n** Further proof that women had just as close a relationship with water as the men, however the men focused on the fish. The women were focused on the importance of the water itself.\n* "Women have traditionally been the 'hidden half' in the voluminous ethnographic reporting on the native peoples of North America." (Hoxie, p. 685)\n* "...women have been successful intermediaries between contending powers and cultural traditions." (Hoxie, p. 687)\n* "...legislators and bureaucrats overlooked native traditions regarding gender when shaping policies for the administration of national policy. As a result, legal systems and policy decisions have often reinforced the positioning of females in subordinate administrative roles." (Hoxie, p. 687)\n** Later on the same page there are examples of how women and their children have been denied native status due to marrying a white.\n* "...women's experiences have taken many forms and have been filtered through the experiences of many role models: mothers, aunts, sisters, and grandmothers." (Hoxie, p. 688)\n* "Many native women reject the call to political activism in the wider women's movement while praising the importance of women in the maintenance of traditional tribal life. Similarly, Indian women are prone to say that their preeminent concern is with community survival - treaty rights, the protection of native resources, and child welfare - rather than with making common cause with older women in the struggle for equality." (Hoxie, p. 688)\n* "...women have continued to be the principal socializers of children into native traditions and native languages." (Hoxie, p. 688)\n* "Indian women are often seen as culture brokers as well as transmitters of indigenous culture." (Hoxie, p. 688)\n* "Be neighborly, love one another. Not any kind of love. Lord Jesus Chris's love. The Great Spirit's love. That's the love that you must have in your mind and in your heart." (Native Women Video)\n* "If there is a sick person, I never fail to pass by. I kneel down and try to help them in every way, I try to help them." (Native Women Video)\n* "In earlier times we had white male anthropologists writing from a male perspective about a culture so unlike his that misunderstanding or no understanding was the end result. With these biases comes forth written word that becomes 'truth'." (Native Women Video)\n* "" (Native Women Video)
* "Indeed, the [Wintu] Indians were never better behaved or more manageable than they were this year; and it is only justice to them to say that much of the success of our work here is due to their assistance. A large number (between twenty and thirty) of them are employed at the fishery every year, and they are very efficient and valuable assistants, particularly in handling the fish, drawing the seine, picking over the eggs, and similar work. If we could not have the Indians to help us, it would be very difficult to supply their place." ([[Heizer]], p. 3)\n* "...when I passed over to them the thousands of salmon which we caught and had used for spawning, their hearts were entirely won over, and I think that we now have as individuals the confidence and friendship of the tribe." ([[Heizer]], p. 6)\n* "Our atempt to locate a camp on the river-bank was received by the Indians with furious and threatening demonstrations... they evidently entertained the belief that they should continue, like their ancestors before them, to keeep the McCloud River from being desecrated by the presence of the white man... They assembled in force, with their bows and arrows, on the opposite bank of the river, and spent the day in resentful demonstrations... Had they thought they could succeed in driving in driving us off with impunity to themselves, they undoubtedly would have done so, and have hesitated at nothing to accomplish their object; but the terrible punishments which they have suffered from the hands of the whites for past misdeeds are too vivid in their memories to allow them to attempt any open or punishable violence. So, at night, they went off, and seemed subsequently to accept in general the situation. Individuals frequently said to me afterward, however, that I was stealing their salmon and occupying their land; but it was more as a rotest against existing facts than as an endeavor to make any change to the situation." ([[Heizer]], p. 7)\n** This quote shows that the Wintu's first response to development (white occupation of their land and appropriation of their resources) has been war-like. However, this obviously was not effective against the white people with their technology and cold-hearted tenacity in their quest to develop. The next response in this instance was an attempt to reason... A war of ideas.\n* "When humans sought to tame the Sacramento River through the construction of Shasta Dam, the Wintu lost their lands and the salmon their habitat. Now, humans are trying to restore a natural balance by embarking on the convoluted and often highly political journey toward federal tribal recognition and habitat restoration." ([[Hoveman]], p. 9)\n* "Today [2002] the great Central Valley is California's breadbasket, and its main source of water is the Sacramento River watershed" ([[Hoveman]], p. 19)\n* '' "...in the 1870s... the McCloud was nearly the only salmon spawning river left in the entire valley, and the remaining Wintu were some of the last native people in the Central Valley who primarily lived a fishing subsistence life... By 1994 the winter-run chinook had dropped to a fw undred individuals and was formally listed as an endangered species. Concern and outcry from many quarters resulted in the outlay of hundres of millins of dollars to mitigate the effects of development and Shasta Dam. The population of the Wintu has also diminished, but the response has been very different. Most Wintu are not federally recognized as a sovereign people... thus they cannot repatriate their close relatives remains." ''([[Hoveman]], p. 20)
* "The Indians themselves are a good-featured, hardy, but indolent race. I found them always plesant, genial, and sociable, though like other Indians, very sensitive when their pride was wounded... they are not slow to say to white strangers 'These are my lands,' and 'these are my salmon;' but the stern consequences of conflict with the whites have taught them to abstain from any violent vindication of their rights. They will still always revenge a wrong murder of one of their kindred, but I think they are a well-disposed race and will not injur any one who does not first injure them... I would trust the McCloud Indians with anything... I do not know of a single instance of theft of the smallest thing on their part... On the contrary, in one instance, an Indian traveled six miles one hot day to return me a watch-guard, which he found in the pocket of a garment which I sold him... I wish on these accounts to be very emphatic in saying that the charges against these Indians of being a race of thieves, are untrue and unjust." ([[Heizer]], pp. 4-5)\n* "Almost every McCloud Indian we met had killed one more more men, white or red, in the course of his life, but it was usually because they were goaded to it by ungovernable jealousy or revenge. It was not from motives of gain or causeless malice." ([[Heizer]], p. 5)\n** The above quote may only be about the Wintu men, showing how women were treated like second-class citizens\n* "their [The Wintu's] presence here is so singularly connected with the abundance of the salmon in the Sacramento River... The presence of the Indians, therefore, as far as it implies the absence of whites, is the great protection of the supply of the Sacramento salmon." ([[Heizer]], p. 5)\n** In the part of this quote that was removed by me, the author describes a number of ways that the salmon population would have been decimated had the practices of white people dominated the Sacramento River watershed without the presence of the Wintu.\n* "Before Columbus sailed in 1492... They were proud of the richness of the resources in their area, including the foods, and would protect them from outsiders if necessary, though they were also renowned among their neighbors for giving he greatest number of 'big time' festivals and for trading and sharing their region's abundant resources." ([[Hoveman]], p. 21)
* "From 1830 to 1833, a malaria epidemic introduced from Oregon by trappers, took the lives of about 75 percent of the Indians in the upper and central Sacramento Valley (Cook 1943b:315). This demographic disaster prevented the Wintu from effectively meeting the challenge of White occupation... settlers soon moved into the area, and their cattle and sheep overran the land, thus destroying vital natural foods used by the Wintu... American miners preempted and polluted the fishing streams and used the Wintu as laborers." ([[Sturtevant]], p. 324)\n** The practice of decimating the Wintu was carried on by the new American settlers for the next 40 years. During that time all manner of cruelty was visited on the tribe, including poisoned feasts, damaged lands, and outright war.\n* "[In 1882] Settlers are beginning to come to the McCloud River. They take up a claim, burn the Indian rancheries, shoot their horses, plow up their graveyards, and drive the Indians back into the hills, the ultimate result of which must be approximate starvation." ([[Heizer]], p. 4)\n* "The contradictory values of a society governed by the concept of Manifest Destiny brought change to the Native world in the form of war, disease, and genocide." ([[Hoveman]], p. 15)\n* "...gold fever disrupted and impacted the land and the Wintu as lawless people took over much of the land in order to strike it rich." ([[Hoveman]], p. 15)\n* "State politicians directed an explicit hatred toward the indigenous populations. California's first governor... declared 'that a war of extermination will continue to be waged between the two races until the Indian race becomes extinct.'" ([[Hoveman]], p. 15)\n* "About 90% of the Indian population was killed between 1845 and 1900. It is sobering to consider that already in 1845, the Indian population was less than 50% of the population estimated to have existed prior to contact with Euro-Americans." ([[Hoveman]], p. 16)\n* "There was no religious freedom for the American Indian. The practice of using religion to force the assimilation of Indians also extended to the Federal Indian Boarding Schools." ([[Hoveman]], p. 16)\n* "The coming of Euro-Americans to northern California wrought terrific change upon both the indienous people and the region's resources. Many conflicting parties vied for what they each believed were their rights. For the Wintu, however, it was an unequal battle, overwhelmed as they were by the newcomers' superior numbers and technologies." ([[Hoveman]], p. 19)\n* "This whole area is part of the religion. You can't have a religion without the land. It's not something you read in a book. It's a way you walk on the land." (Florence Jone's Niece, Reverence Video)\n* "The process of training the doctors starts from birth and extends to a time they are to visit all sacred places." (Reverence Video)\n* "What will happen if they build that ski resort and the spring is ruined? What will happen to the Wintu people? Maybe someday they'll see the light and see the good and beautiful world in nature. Somebody's gotta do that somewhere. We can't all just be dumb and die." (Reverence Video)\n* "What gets me and hurts my heart is that you people allow every Tom, Dick and Harry in my church. How can you let all these people in my church?" (Reverence Video)\n* "This is sacred ground, and mother earth is, and we gotta respect." (Reverence Video)\n* "When you look at the land what is the first thing people see? How they can make money on it. So it's money, or learning how to value what looks like nothing. Cause when the people came here they said 'look at this area. The Indians have done nothing with this land.' In our world view, that's great! It looks so natural. That's the way it's supposed to be." (Reverence Video)\n* "The environmental movement, whether anybody wants to see it or not, is a movement of religion. It's a movement of respecting mother earth, as opposed to the God of the Universe that created all things. How can you fight religion? How can you go against religion? That's a bad thing." (Reverence Video)\n* "Back to nature, the most important thing in a human being is to go back to nature. Nature takes care of your mind, your heart and your soul." (Reverence Video)\n* "We believe that there is a spiritual world out there that is more knowing than we are. And has been put there by creator to help when we can't. It would be like if you're in trouble or something happens to you and you start calling for your mom even though she's nowhere around that can hear you. Sometimes women can actually hear that child. For Wintus that is our mother. And if you want help you start calling for helpers, or that spring, to come help you." (Reverence Video)\n* "When I went to the place where the ski area would actually be, what became apparent was they could see a part of the ski area, and even if they couldn't see a part of the proposed ski area, they would know that it is there, they would know that it has impinged upon their special place. They were looking for a place that would be peaceful, that would be quiet, that they could meditate with their creator. A ski area with the attendant, traffic, noise, people, etc. are just the opposite of what these people were saying that they needed in order to carry out their activities." (Reverence Video)\n* "''The Native American people who know the story of northern California know hte struggle of the Indians to survive under an official government war campaign called the "Wyntoon Wars" and numerous vigilante actions to remove those //in the way of progress//. Our elders know this history, and they know the unwritten history of what really happened. Statistics of declining populations and loss of language and land leave out the personal heartbreak and sorrow. The loss of people to disease and genocide are part of this story, and it is ours through the elders memories.''" ([LaPena, p. 9]])\n* "It is through Gracie McKibbin's wonderful memory and telling of these stories that we are given a glimpse into Wintu philosophy and thought, and the parallel dimension and development of humans and animals in the natural world." ([LaPena, p. 9]])
* "The last two decades of the nineteenth century witnessed the last large gatherings of the Trinity Wintu at their traditional grounds and the last communal fish drive at Baird" ([[Sturtevant]], p. 325)
* "Indeed, the [Wintu] Indians were never better behaved or more manageable than they were this year; and it is only justice to them to say that much of the success of our work here is due to their assistance. A large number (between twenty and thirty) of them are employed at the fishery every year, and they are very efficient and valuable assistants, particularly in handling the fish, drawing the seine, picking over the eggs, and similar work. If we could not have the Indians to help us, it would be very difficult to supply their place." ([[Heizer]], p. 3)\n* "...when I passed over to them the thousands of salmon which we caught and had used for spawning, their hearts were entirely won over, and I think that we now have as individuals the confidence and friendship of the tribe." ([[Heizer]], p. 6)\n* "Our atempt to locate a camp on the river-bank was received by the Indians with furious and threatening demonstrations... they evidently entertained the belief that they should continue, like their ancestors before them, to keeep the McCloud River from being desecrated by the presence of the white man... They assembled in force, with their bows and arrows, on the opposite bank of the river, and spent the day in resentful demonstrations... Had they thought they could succeed in driving in driving us off with impunity to themselves, they undoubtedly would have done so, and have hesitated at nothing to accomplish their object; but the terrible punishments which they have suffered from the hands of the whites for past misdeeds are too vivid in their memories to allow them to attempt any open or punishable violence. So, at night, they went off, and seemed subsequently to accept in general the situation. Individuals frequently said to me afterward, however, that I was stealing their salmon and occupying their land; but it was more as a rotest against existing facts than as an endeavor to make any change to the situation." ([[Heizer]], p. 7)\n** This quote shows that the Wintu's first response to development (white occupation of their land and appropriation of their resources) has been war-like. However, this obviously was not effective against the white people with their technology and cold-hearted tenacity in their quest to develop. The next response in this instance was an attempt to reason... A war of ideas.\n* "When humans sought to tame the Sacramento River through the construction of Shasta Dam, the Wintu lost their lands and the salmon their habitat. Now, humans are trying to restore a natural balance by embarking on the convoluted and often highly political journey toward federal tribal recognition and habitat restoration." ([[Hoveman]], p. 9)
* "Her father and grandfater were the main sources of Grace's Knowledge. 'I wasn't raised among the [other] Indians, just my dad and grandpa. Of cours, men don't tell you things like women do,' Grace suggested once when asked for a word she did not know. Her father taught her to trap and hunt, skills at which she was to excel, and taught her the names of the animals." ([[Shepherd]], p.14)
Title: Precious Life: The Changing Role of Women throughout The "Wyntoon Wars"\n\n\n* Intro (1 page)\n** Leading Quote + immediately relevant background (0.5 pages)\n*** Leader: "It is not easy to prove that one is alive if the accepted policy is you are dead. It is tragic if we believe it." – Frank LaPena\n*** Brief synopsis of “Wyntoon War”\n**** "The Native American people who know the story of northern California know the struggle of the Indians to survive under an official government war campaign called the "Wyntoon Wars" and numerous vigilante actions to remove those in the way of progress. Our elders know this history, and they know the unwritten history of what really happened. Statistics of declining populations and loss of language and land leave out the personal heartbreak and sorrow. The loss of people to disease and genocide are part of this story, and it is ours through the elders’ memories." \n**** “Wyntoon Wars” is a term that has a specific meaning, particularly to Frank LaPena, Grace McKibben and other northern California Indians. In the case of this paper, the term is extended to cover the cultural extermination of Wintu-speaking people that has been practiced by citizens of the United States unimposed by the government. The government has at times aided or even encouraged the destruction of Wintu culture and people. Before United States occupation of California the Wintu numbered between 10,000 and 34,000. Today there are only a handful of people fluent in Wintun.\n** Thesis (0.25 pages)\n*** Women have long played a critical role in the survival of the Wintu throughout the Wyntoon Wars; though this role has been largely overlooked. The hope that the Wintu will not be forgotten persists thanks to the adaptability and constructive actions of Wintu women.\n** Brief synopsis of women’s roles and experiences in the “Wyntoon War” (0.25 pages)\n*** Florence Jones and Grace McKibben are two Wintu women whose lives and works have contributed greatly to the survival of their culture. In some cases learning traditionally male skills was necessary for survival. Other times they have operated as advocates for their people. Their effectiveness lends credibility to the perspective and approach of the Wintu women and give cause to reconsideration of gender roles in the 21st century.\n# Background (1.75)\n** Pre-U.S. Wintu\n*** "Before Columbus sailed in 1492... They were proud of the richness of the resources in their area, including the foods, and would protect them from outsiders if necessary, though they were also renowned among their neighbors for giving he greatest number of 'big time' festivals and for trading and sharing their region's abundant resources." (Hoveman, p. 21)\n** The “Wintoon War” (0.75 pages)\n*** A little about all the different ways it took place:\n**** "From 1830 to 1833, a malaria epidemic introduced from Oregon by trappers, took the lives of about 75 percent of the Indians in the upper and central Sacramento Valley (Cook 1943b:315). This demographic disaster prevented the Wintu from effectively meeting the challenge of White occupation... settlers soon moved into the area, and their cattle and sheep overran the land, thus destroying vital natural foods used by the Wintu... American miners preempted and polluted the fishing streams and used the Wintu as laborers." (Sturtevant, p. 324)\n**** The practice of decimating the Wintu was carried on by the new American settlers for the next 40 years. During that time all manner of cruelty was visited on the tribe, including poisoned feasts, damaged lands, and outright war.\n**** "[In 1882] Settlers are beginning to come to the McCloud River. They take up a claim, burn the Indian rancheries, shoot their horses, plow up their graveyards, and drive the Indians back into the hills, the ultimate result of which must be approximate starvation." (Heizer, p. 4)\n**** "The contradictory values of a society governed by the concept of Manifest Destiny brought change to the Native world in the form of war, disease, and genocide." (Hoveman, p. 15)\n**** "About 90% of the Indian population was killed between 1845 and 1900. It is sobering to consider that already in 1845, the Indian population was less than 50% of the population estimated to have existed prior to contact with Euro-Americans." (Hoveman, p. 16)\n**** Development that exploited and altered the environment the Wintu need to survive (0.25 pages)\n***** "When humans sought to tame the Sacramento River through the construction of Shasta Dam, the Wintu lost their lands and the salmon their habitat. Now, humans are trying to restore a natural balance by embarking on the convoluted and often highly political journey toward federal tribal recognition and habitat restoration." (Hoveman, p. 9)\n***** Salmon\n****** "...in the 1870s... the McCloud was nearly the only salmon spawning river left in the entire valley, and the remaining Wintu were some of the last native people in the Central Valley who primarily lived a fishing subsistence life... By 1994 the winter-run chinook had dropped to a few hundred individuals and was formally listed as an endangered species. Concern and outcry from many quarters resulted in the outlay of hundreds of millions of dollars to mitigate the effects of development and Shasta Dam. The population of the Wintu has also diminished, but the response has been very different. Most Wintu are not federally recognized as a sovereign people... thus they cannot repatriate their close relatives remains." (Hoveman, p. 20)\n**** Outright genocidal government mandates (0.25 pages)\n***** Vigilante Indian murder went uncontrolled by the government at any level\n****** "[In 1882] Settlers are beginning to come to the McCloud River. They take up a claim, burn the Indian rancheries, shoot their horses, plow up their graveyards, and drive the Indians back into the hills, the ultimate result of which must be approximate starvation." Observed Livingston Stone. (Heizer, p. 4)\n***** Government-supported hatred and murder\n****** "State politicians directed an explicit hatred toward the indigenous populations. California's first governor... declared 'that a war of extermination will continue to be waged between the two races until the Indian race becomes extinct.'" (Hoveman, p. 15)\n**** Continued failures to recognize Wintu as a valid culture with living members(0.25 pages)\n***** "There was no religious freedom for the American Indian. The practice of using religion to force the assimilation of Indians also extended to the Federal Indian Boarding Schools." (Hoveman, p. 16)\n***** Policies that continue to place the importance of making money over preservation, sustainability and human and natural harmony\n****** Florence Jones’ grand niece observed, "When you look at the land what is the first thing people see? How they can make money on it. So it's money, or learning how to value what looks like nothing. Cause when the people came here they said 'look at this area. The Indians have done nothing with this land.' In our world view, that's great! It looks so natural. That's the way it's supposed to be." Like her great aunt, she is a strong advocate for the preservation of Wintu sacred sights in the Mount Shasta area. (Reverence Video)\n***** Mining and the Trans-Pacific Railroad vs. the Fish Hatchery\n***** President Benjamin Harrison and the 1887 Dawes Act\n***** Incomplete recognition for the tribe\n**** End Result: Overwhelming loss of Wintu people and culture\n***** "The coming of Euro-Americans to northern California wrought terrific change upon both the indienous people and the region's resources. Many conflicting parties vied for what they each believed were their rights. For the Wintu, however, it was an unequal battle, overwhelmed as they were by the newcomers' superior numbers and technologies." (Hoveman, p. 19)\n***** "In 1938 work on the Shasta Dam began, and in the 1970s three dams flood Wintu territory. The dams did more to disperse the last large concentrations of Wintu than any other factor." (Sturtevant, p. 325)\n****** It is interesting to note that after a century of destruction, what affected these people most was changes to their watershed. This is because they lived quite close to the river. Many of their habitats were destroyed after the dams caused a rise in lake levels.\n***** "When humans sought to tame the Sacramento River through the construction of Shasta Dam, the Wintu lost their lands and the salmon their habitat. Now, humans are trying to restore a natural balance by embarking on the convoluted and often highly political journey toward federal tribal recognition and habitat restoration." (Hoveman, p. 9)\n** Florence Jones (0.5 pages)\n** Grace McKibben (0.5 pages)\n# Examples of problems caused by male normative beliefs in each culture (3 pages)\n** Revenge and murder\n***"Almost every McCloud Indian we met had killed one more more men, white or red, in the course of his life, but it was usually because they were goaded to it by ungovernable jealousy or revenge. It was not from motives of gain or causeless malice." (Heizer, p. 5)\n**** The above quote may only be about the Wintu men, showing how women were treated like second-class citizens\n** War\n*** For a long time both cultures had a policy of excluding women from involvement with war, other than removed assistance.\n*** "Our atempt to locate a camp on the river-bank was received by the Indians with furious and threatening demonstrations... they evidently entertained the belief that they should continue, like their ancestors before them, to keeep the McCloud River from being desecrated by the presence of the white man... They assembled in force, with their bows and arrows, on the opposite bank of the river, and spent the day in resentful demonstrations... Had they thought they could succeed in driving in driving us off with impunity to themselves, they undoubtedly would have done so, and have hesitated at nothing to accomplish their object; but the terrible punishments which they have suffered from the hands of the whites for past misdeeds are too vivid in their memories to allow them to attempt any open or punishable violence. So, at night, they went off, and seemed subsequently to accept in general the situation. Individuals frequently said to me afterward, however, that I was stealing their salmon and occupying their land; but it was more as a rotest against existing facts than as an endeavor to make any change to the situation." (Heizer, p. 7)\n** Hierarchy\n*** "A boy was frequently lectured by his elders and told to 'be a man' or wi-ta. This term of respect represented the possession of all desirable traits -- skill in hunting, fishing, gambling, oratory; respect for the aged; and a democratic attitude." (Sturtevant, p. 328)\n# Examples of women’s involvement in healing and sustaining through the Wintu throught the devastations and loss (5 pages)\n** A Hobbit-esque story… those most ignored end up with the best opportunities to change things\n*** "Women have traditionally been the 'hidden half' in the voluminous ethnographic reporting on the native peoples of North America." (Hoxie, p. 685)\n*** "...legislators and bureaucrats overlooked native traditions regarding gender when shaping policies for the administration of national policy. As a result, legal systems and policy decisions have often reinforced the positioning of females in subordinate administrative roles." (Hoxie, p. 687)\n** …As intermediaries between two cultures… (1.5 pages)\n*** "...women have been successful intermediaries between contending powers and cultural traditions." (Hoxie, p. 687)\n*** Marriage between native and non-native\n*** "Many native women reject the call to political activism in the wider women's movement while praising the importance of women in the maintenance of traditional tribal life. Similarly, Indian women are prone to say that their preeminent concern is with community survival - treaty rights, the protection of native resources, and child welfare - rather than with making common cause with older women in the struggle for equality." (Hoxie, p. 688)\n** Working to preserver and pass down as much of everything as possible\n*** "Indian women are often seen as culture brokers as well as transmitters of indigenous culture." (Hoxie, p. 688)\n*** "...women have continued to be the principal socializers of children into native traditions and native languages." (Hoxie, p. 688)\n*** "...women's experiences have taken many forms and have been filtered through the experiences of many role models: mothers, aunts, sisters, and grandmothers." (Hoxie, p. 688)\n**** These rolemodels generally contribute by passing on information\n** Examples:\n*** Grace McKibbin (1.25 pages)\n**** Working to preserve \n*** Florence Jones (1.75 pages) \n**** "Be neighborly, love one another. Not any kind of love. Lord Jesus Chris's love. The Great Spirit's love. That's the love that you must have in your mind and in your heart." (Native Women Video)\n**** "If there is a sick person, I never fail to pass by. I kneel down and try to help them in every way, I try to help them." (Native Women Video)\n**** Florence Jones helped give life to a movement at the intersection of Native Americans, spiritual leaders and women. This movement has fought hard for environmental preservation around Wintu spiritual sites.\n***** "We believe that there is a spiritual world out there that is more knowing than we are. And has been put there by creator to help when we can't. It would be like if you're in trouble or something happens to you and you start calling for your mom even though she's nowhere around that can hear you. Sometimes women can actually hear that child. For Wintus that is our mother. And if you want help you start calling for helpers, or that spring, to come help you." (Reverence Video)\n# Conclusions (1.5 pages)\n** Women were historically shamed for their particularly female characteristics…\n*** "At the time of puberty, a girl notified her mother or grandmother, who then built a small brush shelter some 20 or 30 yards from the family dwelling. The girl stayed in seclusion for the first one to several months... She was not supposed to leave her hut except at night... Sleep during the first five days of her first menses as forbidden, since dreams at this time were considered prejudicial to health and sanity... During the seclusion, the elderly people gave the girl advice and instruction on her future behavior. During the period of isolation young people might sing and dance outside the adolescent's lodge at night; many of the songs were obscene." (Sturtevant, p. 328)\n*** "A menstruant could not eat with men, especially hunters, gamblers, and shamans, because it would destroy their 'power'... A man could hunt and fish during his wife's illness but she could not." (Sturtevant, p. 328)\n*** Women were kept away from aspects of their own culture:\n**** "Thunder was caused by a woman who violated a sacred sucker place." (Sturtevant, p. 331)\n**** Women never took part in hunting or in war, except to flush animals out or clean and prepare them after they have been killed. (Sturtevant, pp. 330-334) \n** …Their worldview overlooked… \n*** "In earlier times we had white male anthropologists writing from a male perspective about a culture so unlike his that misunderstanding or no understanding was the end result. With these biases comes forth written word that becomes 'truth'." (Native Women Video)\n** …Whereas men were generally elevated and praised:\n*** "When a boy shot his first deer or caught his first salmon, a feast was given by the parents... No other formal ceremony or observance marked a boy's maturity." (Sturtevant, p. 330)\n** Both cultures show signs of “coming of age” (0.75 pages)\n*** Learning to communicate effectively (0.5 pages)\n**** Wintu & Media\n**** Park service attitude toward Wintu (Light of Reverence Video)\n***** "When I went to the place where the ski area would actually be, what became apparent was they could see a part of the ski area, and even if they couldn't see a part of the proposed ski area, they would know that it is there, they would know that it has impinged upon their special place. They were looking for a place that would be peaceful, that would be quiet, that they could meditate with their creator. A ski area with the attendant, traffic, noise, people, etc. are just the opposite of what these people were saying that they needed in order to carry out their activities." (Reverence Video)\n*** Before the Wyntoon Wars fields like anthropology were still undergoing development. (0.5pages)\n**** Different voices were often not sought out\n**** Often more blatant racism in the policy and few, if any, sincere and powerful advocates for the Wintu\n***** Some of either, none of both\n*** These days the bias issues and complexities inherent in anthropology are more directly considered. (0.25 pages)\n**** A wider range of voices can be heard in more communities these days\n** Still, for the Wintu to return to their traditional way of living is impossible. (0.5 pages)\n*** "The last two decades of the nineteenth century witnessed the last large gatherings of the Trinity Wintu at their traditional grounds and the last communal fish drive at Baird" (Sturtevant, p. 325)\n*** The likelihood they will become completely extinct soon is still very real.\n*** The language is nearly dead\n** The key at this point is really preservation… and now more than ever during the Wyntoon Wars, preservation and communication are easier and possible over a wider spectrum of methods and media.\n*** GIS is making it possible to quickly examine issues around such critical issues as lake and river levels rising and falling.\n*** Digital technology offers an amazing abundance of possibilities for education and communication that readily compliment the gains the Wintu have made among academic circles\n** Final synthesis: A bittersweet goodbye to what could have been a much better way to live, and a call to re-discover the spirit that made the natural world so important to the Wintu for so long…\n*** Relationship with their land and animals\n*** Respect and attention paid to the natural world\n*** Can we afford to go on the way we’re going?
My hobbies and interests include a wide range of the arts. I also enjoy sports playing sports in an intramural noncompetitive fashion. I have a deep passion for North America and have traveled many places from Canada to Mexico and throughout the United States.\n\n''Music''\nI have cultivated my lifelong passion for music in a number of unique ways. I experiment with recording and production techniques. I enjoy making field recordings of heavy machinery and industrial electronics in action. I also collect peculiar instruments and record tidbits of sound. I created the soundtrack for an independent movie that is still in production. I have an album that has been in the works for years but has not been completed due to the many moves I've made in the last five years. \n\nI am a member and volunteer of The Placebo. The Placebo is an organization dedicated to providing a safe and sober environment for young people to meet and participate in music and art. I have helped arrange and manage shows for touring and local bands. I have also operated the sound board and setup the electronics for Bummerfest, a 2-day musical extravaganza.
* [[Academic History]]\n** [[Education]]\n** [[Research Interests]]\n*** [[Cartography]]\n*** [[GIS]]\n*** [[Databases]]\n*** [[Web Applications]]\n*** [[Development]]\n*** [[Online communities]]\n*** [[Interpretation]]\n** [[Awards & Competitions]]\n** [[Essays]]\n** [[Projects]]\n** [[Additional Experience]]\n** [[Research Experience]]\n** [[Languages]]\n* [[Work Experience]]\n* [[Groups & Organizations]]\n* [[Hobbies & Interests]]\n* [[References]]
* 2004 - Present: MS Environmental Systems - International Development Technology, Humboldt State University Department of Natural Science. \n** Advisor: Robert Gearheart\n** Thesis: Mapping the Digital Frontier in the War of Ideas\n** Subjects: GIS, Digital Cartography, Development, Environment, Community, Interpretation, Databases, Web Application Development, Ecotourism\n* 1996 - 2001: BS Electrical Engineering, Electrical and Computer Engineering Department\n** Advisor: Allyn Hubbard\n** Subjects: Signals and Systems, VLSI, Commuications\n** Awards: IEEE Bluetooth Engineering Competition - Finalist
* Using Flash as a front end and GIS and geodatabases as a back end to create web map applications;\n* Using World Wide Web mapping APIs in order to convey environmental and social disasters to online communities;\n* Examining the intersection of digerati and cultural creatives as a conjunctural possibility for creating a new emphasis on social and environmental health as baselines for health;\n* Ecological footprint;\n* Accessibility;\n
* NACIS Interactive Mapping Competition - Contestant\n* IEEE Bluetooth Engineering Competition - Finalist
* Precious Life: The Changing Role of Women throughout The Wyntoon Wars\n** Subject: Northern California Native Americans, Women, Development\n* Brazil's 20th Century Development History
* GIS system for Wintu tribe\n* Interactive Accessibility Map for HSU's Student Disabilities Resource Center\n* Solar PV power system for CCAT's yurt, including LED lights and AC inverter\n* Improved Cookstove\n* Lesson plan for measuring light intensity and efficiency
* Data collection of sound emissions by an industrial generator in a residential area\n* Pedal Power Website for CCAT\n* Graphic Interpretation\n** Interpretive poster about Ecological Footprint\n** Interpretive poster about tsunamis\n** Interpretive brochure about the redwood ecosystem\n** Contributor to "The Interpreter" publication of Natural Resources, 2004 issue, "Future of Interpretation" section detailing the possibilities of digital technology and ecotourism for interpretation\n* Database development of library catalog for electrical engineering lab & Michale Ruane\n* Web design for VLSI professor Mark Dunham
* Institute for Cartographic Development: KOSMOS Lab, HSU \n** Development of Interactive Accessibility Map\n** Work on a number of community projects\n** Cartographic project management\n* Spatial Analysis Lab, HSU\n** GIS
* Some understanding of French and Spanish
* Jan 2005 - Present: Technical Consultant, David Crane Law, Eureka, CA\n* Jan 2004 - Present: Help Desk Staff, Humboldt State University\n* Jan 2004 - Present: Math Tutor\n* Jan 2003 - Jan 2004: Office Manager, Redwood Parks Lodge Co.\n* Nov 2000 - Oct 2002: Destop Publisher, The Monitor Group, Chicago IL, Cambridge MA\n* Sept 1999 - Nov 2000: System Operator II, Boston University IT Dept.\n* Jan 1999 - Sept 1999: Office Assistant, Boston University Residence Life Office, South Campus
* April 2006 - Present: Placebo, Member\n** Providing a safe and sober art and music venue, geared toward outreach to local youth\n* Jan 2005 - Present: Institute for Cartographic Design, Board Member\n** Providing mapping services to the local community\n* Jan 2006 - Present: IDT Club, Information Officer\n** Creating connections between people and resource related to development efforts at HSU\n* Sep 2005 - Sep 2006: North American Cartographic Information Society, Member\n* Jan 2005 - May 2005: Engineers Without Borders, Member
''What is Interpretation''\nRoughly put, interpretation is communicating technical information to a non-technical audience. It is about engaging people to think outside their everyday life by finding connections between what people do understand and what they do not. \n\nTraditionally interpertation has been a National Park Service occupation that involves roving rangers, slideshows, campfire talks, trails and signs.\n\n''My Interpretation Work''\nI have learned the fundamentals of interpretation, both graphic and oral. I have helped to work on an interpertation magazine, //The Interpreter//. I have written oral presentations on Ecological Footprint, and sustainability. I have created interpretive signs about tsunamis and for studying natiural resource planning.
''What is Cartography?''\nCartography is essentially the art and science of making maps. It involves questions regarding distortion, technique, psychology, sociology, statistics, spatial relationships and many more. \n\n''My Involvement in Cartography''\nI have been a board member of HSU's Institute for Cartographic Design for 2+ years now, and have been involved in many mapmaking projects in and around Humboldt County. For ICD I have designed an interactive Flash-based map of HSU for the Student Disabilities Resource Center. I have also helped design a mapping system for the Wintu community to preserve their language, culture and heritage. I have helped design maps for Arcata Open Arts and the Jacoby Creek Land Trust. These projects have given me a real-world understanding of the project management aspects of graphic production and mapmaking.\n\nI have also been a member of the North American Cartographic Information Society (NACIS). I have attended cartographic seminars and entered a competition for NACIS.
''What is GIS?''\nGIS, short for Geographic Information Systems, is the historical foundation of digital cartography and geosciences. It was originally designed by Canada's Energy, Mines and Resources. Since that time GIS has been a major influence in the Development of Cartography (map making) and geography. \n\n''My GIS Work''\nI have used GIS for a number of academic and professional purposes over the course of several years. I used ESRI's ArcGIS to perform a topological analysis of Humboldt State University. This project used ADA (Americans with Disabilities Act) standards to classify the accessibility of paths and buildings around campus. This project accompanied the Interactive Accessibility Map built for HSU's Student Disabilities Resource Center. \n\nI have also begun work on a GIS for the Wintu-speaking people between Mount Shasta and Redding in Northern California. This project places stories, pictues, information and lesson plans about important Wintu sites into a geo-referenced database. This will allow the Wintu to make some data available to the public, some available only to selected individuals, and some available to students and/or teachers.
''What is a Databases?''\nA database is a structured collection of self-referential information. More specifically, it is a set of rules and instructions that help data relate to a data group by way of a computer software interface. \n\n''My Database Projects''\nI built a database for HSU's Campus Center for Appropriate Technology (CCAT). This database was designed to handle all matter of daily CCAT life, from library research to project management. It was designed to avoid insertion, deletion and rewrite problems. The database was designed using MySQL.
''What is a Web Application?''\n\nA web application is an interactive program that uses and manipulates dynamic data via an Internet interface. The most common web appliations employ commonly supported web-browser technologies, such as HTML, XML, CSS, CGI, SQL, Coldfusion, Flash, Java, and Pearl. Web applications commonly help people with online banking, filing taxes, maps and driving directions, and email.\n\n''My Web Application Development''\nMy HSU Interactive Accessibility Map is a web application. I have also done some web design and continue to seek new opportunities for web application development.
''What is Development?''\nThis is a loaded question. Development means many different things. Yet all definitions are relevant. Development ranges from individual physical development to global market development. Development includes political, sociological, economic and environmental dimensions. It is largely oriented around shifting energy from one dimension to another. For example, capitalism is a form of development in which energy is shifted from an environmental form drawn from the natural world to an economic form focused on the human world.\n\n''My Involvement in Development''\nDuring my tenure as a masters student of International Development Technology I have explored development's impact on a number of different cultures during different time periods. I have researched Brazil's development history from before the 20th century began until the present day. I have also explored the history of development for the Wintu since the intrusion of the United States.\n\n''My Masters Thesis''\nMy masters thesis explores present-day development forces and trends. I am exploring the emergence of digital communities. Digital communities are re-shaping the meaning and importance of political boundaries. In the process it is creating new traditions, economies, values and normative beliefs. I hope to find the opportunities to strengthen community and environment through the conjunctural possibilities of development in the digital age.
''What are Online Communities''\nOnline communities are the intersection of communication technology (online) and social pheonomena (community). Online communities are a growing part of many people's lives. They are changing our relationship to the physical world in many ways. In some ways we are becoming closer to the physical world thanks to online communities. For example, Google Earth, Google Maps, Mapquest, and online realty applications are broadening our relationship with the physical world. People are learning about communities that would be ontherwise invisible to them if it weren't for the internet. Grassroots social movements are using online communities as a wedge to drive otherwise neglected issues into the forefront of social consciousness. The Zapatistas are one example of a community that has used the worldwide web to change the real political landscape of a region. \n\n'''My Involvement in Online Communities''\nI have become actively involved in my personal online community. This has a bandwidth from my neighborhood to the places I have lived, studied, worked and visited. It includes my friends and family. But it also includes people with which I share common interests but have never personally had the pleasure of meeting. Also, organizations that I attend regularly, or those that I visit solely online, are part of my community.\n\nFor my local online community, I am a member of arcatacommunity.org, and regularly visit humscape.com. I have researched online community building options for Humboldt County, and have been a part of an effort to re-develop a website for the city of Blue Lake, CA. \n\nFor my family I have constucted a blog site for us to plan vacations and holidays and keep in touch when we lose phone numbers or move around. \n\nFor groups, I am part of a number of local music groups, both online and offline, in and around Northern California. I attend Placebo meetings in Eureka and CNMAT concerts in Berkeley. \n\nI also contribute to online groups around the issues of graphic design, Macromedia Flash, music, movies, programming, computer hardware and software.
21st Century Mapmaking: Case Studies and Conclusions for the International Development Community
