The variable contexts of Fremont habitation sites in Utah Valley often make identification of those sites very challenging for archaeologists. Pit houses and other structures throughout the valley are frequently in plowed fields or other disturbed contexts that obscure their more exact location and nature. The application of geophysical technologies at archaeological sites throughout the world, including in North America, has proven to be an effective means of subsurface archaeological survey. However, geophysical techniques have been underutilized in Fremont archaeology. This paper reports on the employment of two geophysical methods, ground-penetrating radar (GPR) and fluxgate gradiometer surveys, at three known Fremont habitation sites in southern Utah Valley – the Wolf Village, Wolf Mound, and Snow Farm sites. The preliminary geophysical surveys and later ground-truthing of various geophysical anomalies reveals the effectiveness of these methods in identifying where architectural or other cultural features exist below the surface.

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No description available.

The high incidence of adolescent problem behaviors in the United States raises major concerns. These problem behaviors include: sexually transmitted diseases, unintended pregnancies, suicide, depression, substance abuse, crime against persons and property, and delinquency. Consequently, there continues to be a high level of concern and interest in different ethnic populations of adolescents and their level of risk. This study evaluated the following problem behaviors: substance abuse, suicide, delinquency, and sexual intercourse; and the risk factors that increase the probability of these problem behaviors occurring. Specifically, the study identified the profiles of the population in relationship to the problem behaviors comparing Native and nonnative American adolescents. This study also described how both samples of high school students reported the connectedness of school, home, and community with their perceived feelings of belongingness and safety, in addition to their reports of problem behavior. The prevalences of problem behaviors in Native and nonnative American adolescents were compared, the differences in the importance of risk factors related to problem behaviors in the two groups were examined, and the extent to which the risks and protective factors predict problem behaviors in Native and nonnative American adolescents also was assessed. In comparing problem behaviors between Native and nonnative American adolescents, there were significantly higher incidences of problem behaviors in the Native American sample. Statistical analyses demonstrated that problem behaviors were not consistently predicted by the risk and protective factors for the Native American females, but they were predictable for the nonnative American female sample. The risk factors explained less of the variation in problem behavior for the males than for the females from both samples. The risk factors explained less variation in problem behaviors for Native American males than their nonnative American counterparts. This research demonstrates the need to develop models to better understand cultural influences on adolescents in order to improve the intervention and prevention techniques necessary to reduce the number of youth at risk. There is a particular need to better identify the risk factors of importance to Native Americans.

No description available.

No description available.

In 1968 a number of Chippewa Indians met in Minneapolis, Minnesota to discuss some of the problems they faced in their communities. This meeting gave birth to the American Indian Movement. From 1968 to 1974, the American Indian Movement embarked on a series of radical protests designed to draw attention to the concerns of American Indians and force the Federal government into acting on their behalf. Unfortunately, these protests brought about a backlash from Federal law enforcement agencies that destroyed the American Indian Movement's national power structure.

As representatives of "an earlier stage of civilization," Native Americans in early nineteenth-century literature were integral in conversations of race relations, cultural development, and anthropological strata. They were a baseline of humanity against which more "civilized" nations of the world marked their progress, determined the value of their own cultural advancements, and proclaimed their superiority (Flint 1). They were an object of continuing fascination for Americans and Britons seeking to reinvent themselves in the aftermath of war and revolution, but their image in these nations was used as a derogatory slur (Fulford and Hutchings 1; Flint 6--7). Suggesting that a nation had a kinship with Native Americans was becoming an unfortunately familiar shortcut to suggest disgraceful backsliding into primitive ways. Rather than view Native Americans as markers of social degeneracy, barbarism, or ignorance, Washington Irving argues in his works that these figures could be revived as a positive connecting force for Americans and Britons. He recalls a more dignified Romantic image of the "noble savage" "intelligent, loyal, and proud" to overcome vengeful memories of war and violence. The Indian characters in A History of New York and The Sketchbook of Geoffrey Crayon are more than idle entertainments or broad caricatures; they are carefully crafted Romantic figures that embody the restorative, unifying ideals for which both Americans and Britons yearned in the aftermath of war. Irving uses Knickerbocker's History to reflect the capriciousness of public memory and the sometimes dangerous power of the biased storyteller. He exposes how the Native American legend became tainted by historians who tried to justify the ill-treatment these people received at the hands of the Europeans. In Crayon's Sketchbook, Irving continues to explore the mutability of history by showing how nations like Britain had been successful in inventing a heritage that drew their people together. Finally, in "Traits of Indian Character" and "Philip of Pokanoket," Irving fulfills the promise of the History by restoring the Romantic Indian to a position of respect and power in the American and British memory. Though Irving's writing doesn't attempt to correct the image of Native Americans enough to get at the real people behind the image society invented, he embraces the malleability of these important cultural figures to make observations on how we create and perceive history and align ourselves to the invented past. By re-examining these works through their romantic and historic intent in a transatlantic relationship, we can come to better understand Irving's position as he supported his American nationhood and sentimental British roots with a figure that resonated on both sides.

Defining the Fremont archaeological culture has challenged archaeologists for decades. There is still considerable debate about the origins of the Fremont, their eventual demise, their genetic relationship to modern Native American tribes, and myriad other issues. In nearly a century of Fremont research, socio-political, economic, and religious complexity remain elusive subjects. Examining technological style, the manifestation of socially influenced choices during each step of production as a means of passive communication, is one useful avenue to examine Fremont material culture to uncover the social patterns they may, or may not contain. I examine whether or not technological style in Fremont Snake Valley corrugated pottery hold traces of social identity produced by Fremont potters living in the Parowan Valley, Utah.

Although Fremont ceramic design styles have the potential to tell archaeologists a great deal about Fremont social interaction and boundaries, they have never been studied in detail. In the Fremont world, painted designs appear almost exclusively on the inside of bowls produced in two different regions of Utah. The firstis the Snake Valley production zone in southwestern Utah where Snake Valley Black-on-gray was produced; the second is the Emery production zone in central Utah where white-slipped Ivie Creek Black-on-white bowls were produced. The similarities in designs on the two main types of Fremont painted bowls indicates regional interaction and exchange of both materials and ideas between the two production zones, while the differences suggest regional distinctions existed within a larger Fremont complex.