These photographs offer illustrations of the people, places and resources in the 9 proposed solar energy zones (SEZs) visited during the Solar Programmatic Environmental Impact Statement.

These four presentations were prepared for the Society for Applied Anthropology's annual meeting in 2012 in Baltimore, Maryland. These presentations present findings from the Solar PEIS Native American ethnographic study. / The Ethnographic Research team at BARA in the School of Anthropology, UofA has shifted to what we are calling “ethnography in bits and pieces” for situating American Indian cultural concerns. We wanted to provide essays that would more directly target the resources, places, and landscapes actually identified by tribal representatives during field work. We chose to negotiate the essays with the tribal representatives. We chose to have the essays follow the discussion of tribal cultural concerns and thus be directly responsive to those concerns. This session provides cases from three studies and assessment of this new methodology.

The traditional lands of the Southern Paiute people are bounded by more than 600 miles of Piapaxa (Colorado River) from the Kaiparowits Plateau in the north to Blythe, California in the south. According to traditional beliefs, Southern Paiute people were created in this traditional land and, through this creation, the Creator gave Paiute people a special supernatural responsibility to protect and manage this land including its water and natural resources. Puaxantu Tuvip (sacred land) is the term that refers to traditional ethnic territory. Within these lands no place was more special than Piapaxa 'uipi (Big River Canyon) where the Colorado River cuts through the Grand Canyon.

This is a study about a very unusual place and the innovative American Indian ceremonial response to an event that uniquely occurred at this place. The place, defined here as the Uinkaret Volcanic Field, was always culturally important to Indian people for ceremony. The place is so covered with evidence of past volcanic activity that one can think of it as a place to go to talk with and experience volcanoes. This seems according to Indian testimony to have been its primary purpose for thousands of years before the event.

This report concludes the first four years (1992 -1995) of Southern Paiute involvement in the Glen Canyon Environmental Studies (GCES), a program initiated by the Bureau of Reclamation (BOR) in 1982. Southern Paiutes have conducted ethnographic research and participated in the Congressionally mandated Environmental Impact Study (EIS) of Glen Canyon Dam water release policies on natural and human-made resources found in the Colorado River Corridor. These ethnographic studies have taken place in what is called the Colorado River Corridor which extends 255 miles down stream from Glen Canyon Dam to the end of the free flowing river at Separation Canyon within the Grand Canyon National Park. They have concentrated on investigating the impacts of the Dam's water releases to Southern Paiute cultural resources. Since the Final EIS was published in March 1995, emphasis has been placed on what is called the Adaptive Management Program of the GCES and attention has shifted to monitoring the water release impacts.

These photographs offer illustrations of the people, places, and resources along the two prominent pilgrimage trails in the Timber Mountain Caldera region. These photographs were taken during the 2006 Timber Mountain Caldera Landscape Study, the 2001 Shoshone Mountain Wind Farm Environmental Assessment, and 1999 NTS Rock Art study.

These four presentations were prepared for the Society for Applied Anthropology's annual meeting in March 2013 in Denver, CO. These presentations present findings from the Solar PEIS Native American ethnographic study. / The United States government is considering areas in the five states for the large-scale solar energy development. These solar energy zones (SEZs) contain important Native American resources ranging from traditional use plants, healing places, and trail networks. During the environmental impact assessment, Numic-speaking peoples shared with University of Arizona ethnographers their thoughts regarding cultural uses of the SEZ and associated resources and potential impacts. This session focuses on unique cultural resources and the cultural implications of solar energy development.

This study is about the impacts of the transportation of low level radioactive waste (LLRW) on American Indians. The terms American Indians, Native Americans, and Indians are used interchangeably throughout this report to refer to people who are members of tribes in the United States. The information contained in this report is valuable to non -Indian individuals, communities, and governments as well as to the tribes and the U.S. Department of Energy/Nevada Operations Office (DOE/NV) for which it was prepared. Many of the individuals who agreed to participate in this study asked if their non -Indian neighbors were also being given the opportunity to share their views and perspectives on the transportation of LLRW near and through their neighborhoods. Although this study was designed to include only Native Americans, it can serve as a model for additional studies in non –Indian communities. American Indian tribes have a unique status as sovereign nations within the U.S., and this study was designed to address that relationship.This study includes an assessment of social and cultural impacts. One type of impact assessment concerns the estimation and communication of risks associated with potentially dangerous technologies or substances. Such an assessment, a technological "risk assessment," is generally conducted by natural or physical scientists and focuses on the probability and magnitude of various scenarios through time (Wolfe 1988). The specialists who conduct the assessment believe their estimates reflect the "real risks" of a technology or project because the estimates were made using scientific calculations. This study is not a risk assessment. Instead, this study pays attention to the public perceptions of impacts and risks. Like other social scientists, the researchers and American Indian partners who designed and conducted this study focus on public perceptions and frame the discussions in terms of locally defined values and concerns.This study involves 29 tribes and subgroups and is therefore very complex. Every effort has been made to present information systematically to help the reader make sense of what is being presented. Information about the tribes is presented in the same order throughout the report.

In the late 1970s, Southern California Edison Company proposed the construction of a 500 Kilovolt transmission line from Buckeye, Arizona (just west of Phoenix) to the Devers substation near Banning California. The proposed routes crossed the traditional territory of numerous Native American groups such as the Cahuilla, Chemehuevi Southern Paiutes, Cocopah, Mojave, Maricopa, O’Odham, Quechan, and Yavapai. As required by the National Environmental Policy Act, an environmental impact assessment was conducted to understand potential impacts this project could have on human and natural resources. For the first time since the passage of NEPA, Native American concerns were fully considered. This report presents the findings of the first Native American social impact assessment in the United States. This report presents contemporary Native American values that were pertinent to planning, construction, operation, and maintenance of high voltage generation and transmission facilities. The ethnographic study also considered the following aspects: (a) determine if, where, and in what manner such values were relevant to the Devers Palo Verde study area, (b) define differing levels of significance that Native Americans assigned to geographical points, zones, or issues within the subject study area exhibiting such values, (c) assign appropriate sensitivity ratings to the pertinent points, zones, or issues of significance and rank such points, zones, and issues from highest to lowest, explain what actions might constitute varying degrees, kinds of impact to those points, zones, or issues, and (e) provide recommendations for mitigation of negative impacts to those points, zones, or issues.

This book examines the long -term consultation partnership involving a federal agency, a group of American Indian tribes, and a team of anthropologists. This book highlights the history, evolution, dynamics, and results of the consultation relationship between the U.S. Department of Energy Nevada Operations Office (DOE/NV) and 20 tribes and organizations composed of ethnic Numic-speaking Western Shoshone, Southern Paiute, and Owens Valley Paiute -Shoshone people. A team of applied anthropologists currently affiliated with the Bureau of Applied Research in Anthropology at the University of Arizona in Tucson (UofA), and a team of archaeologists from the Desert Research Institute (DRI), a unit of the University and Community College System of Nevada in Reno and Las Vegas, Nevada, respectively, have provided technical assistance and contract consulting services to the Indian tribes and the DOE/NV, first on the Yucca Mountain Site Characterization Office (YMSCO) and, in the past decade, on the Nevada Test Site (NTS). During the early stages of the consultation relationship, the culturally affiliated Indian and pan-Indian entities unified themselves into a single indigenous organization, the Consolidated Group of Tribes and Organizations, or CGTO, for the purpose of defending their collective interests in the lands and resources comprising the NTS in south –central Nevada. Since 1994, this new Indian organization has consulted with the DOE/NV on an increasingly wider range of issues that affect Indian cultural, religious, and resource values on and around the NTS. The book also examines these cultural and religious values regarding traditional lands and resources, and the cultural significance of resources, objects, places, and landscapes within the boundaries of this facility that have been affected by DOE/NV mission activities. The consultation relationship was initiated, and continues into the present, as a result of the implementation of a series of federal environmental laws and regulations that require consultation with American Indian tribal governments when activities conducted with federal funds, in federal facilities, or both, have the potential to adversely impact traditional American Indian resources and cultural practices. Most notable among these is the American Indian Religious Freedom Act (AIRFA), which was passed by the United States Congress in 1978. Prior to that time, cultural resources were managed mainly in accordance with the provisions set forth in Sections 106 and 110 of the National Historic Preservation Act.