WEBVTT 00:00:08.039 --> 00:00:16.039 Hello. I have been observing from afar, uh, the stream and er as I've been 00:00:16.140 --> 00:00:21.166 tweaking my presentation and have been enjoying the presentations and very 00:00:21.199 --> 00:00:26.596 much engaged with the conversations that are going on. And every time I 00:00:26.629 --> 00:00:30.686 heard a new speaker, I thought I would have an image for that, Uh, so as 00:00:30.719 --> 00:00:34.787 always, talking to Matt Toro, uh, who I appreciate and am grateful, too, 00:00:34.820 --> 00:00:39.826 inviting me to participate here in the conference today. Um, I have been 00:00:39.859 --> 00:00:45.196 on many, many new journeys looking at exploiting the imagery related to 00:00:45.229 --> 00:00:48.597 Native American communities and the Grand Canyon and feel like there's a 00:00:48.630 --> 00:00:52.946 book there because there's so much to be done and seeing I, you know, 00:00:52.979 --> 00:00:58.847 And so we'll we'll be looking at a few of the more well known images and 00:00:58.880 --> 00:01:04.066 artists, but there's a lot more, so this is really just skimming the 00:01:04.099 --> 00:01:07.986 surface 00:01:08.019 --> 00:01:11.486 So again, I do want to thank Matt Toro for organizing a dynamic conference 00:01:11.519 --> 00:01:15.137 on the Grand Canyon and drawing us all together to reflect on the 00:01:15.170 --> 00:01:18.727 hundredth anniversary of the site as a national park and a hundred 00:01:18.760 --> 00:01:22.027 fiftieth anniversary of John Wesley Powell's expedition on the Colorado 00:01:22.060 --> 00:01:25.887 River through the Grand Canyon. I would also like to acknowledge that my 00:01:25.920 --> 00:01:28.736 fellow presenters are making interesting and significant observation 00:01:28.769 --> 00:01:31.947 throughout the conference about the Grand Canyon and consider the address 00:01:31.980 --> 00:01:35.546 of individuals and practice is related to the Grand Canyon. Ask crucial 00:01:35.579 --> 00:01:40.697 points of intersection to the representation of indigenous communities. It 00:01:40.730 --> 00:01:45.107 is good to be here with you. A CZ was mentioned. I worked here for a few 00:01:45.140 --> 00:01:51.316 years, and so I'm happy to be back, uh, before we get started. I do want 00:01:51.349 --> 00:01:57.686 to lay out objectives for myself with this presentation, um, and those are 00:01:57.719 --> 00:02:02.456 to address the impact of historic ideologies on contemporary societies, to 00:02:02.489 --> 00:02:05.727 encourage a critical consciousness about the portrayal of indigenous 00:02:05.760 --> 00:02:10.156 Americans in history, media and art and the detriment on contemporary 00:02:10.189 --> 00:02:13.976 societies, and to ensure the respectful inclusion and accuracy of 00:02:14.009 --> 00:02:22.009 indigenous peoples and dialogues history, art in policy making 00:02:24.995 --> 00:02:29.462 as we mentioned, I manage the school transporter studies Simon Borough map 00:02:29.495 --> 00:02:33.191 collection between twenty fourteen and twenty seventeen, and my rules and 00:02:33.224 --> 00:02:36.311 duties included collection, management, fund development, project 00:02:36.344 --> 00:02:40.612 development research and curating exhibitions. Simon Borough began 00:02:40.645 --> 00:02:44.501 collecting maps and books in nineteen eighty four. He owned factories in 00:02:44.534 --> 00:02:47.872 the United States and Mexico, and motivated by a desire to better 00:02:47.905 --> 00:02:52.011 understand the borderlands, Borough began to collect maps and books in 00:02:52.044 --> 00:02:55.941 over twenty years for accumulated mohr than three hundred maps and two 00:02:55.974 --> 00:03:00.061 hundred books, which were formally donated to the School of Transporter 00:03:00.094 --> 00:03:04.311 Studies in August twenty twelve. Working with the Simon Borough Collection 00:03:04.344 --> 00:03:09.922 was an opportunity to explore historic photography, maps and atlases in 00:03:09.955 --> 00:03:13.462 relation to colonialism or the systematic process of displacement and 00:03:13.495 --> 00:03:16.582 oppression of indigenous peoples of the Americas, as well as the 00:03:16.615 --> 00:03:20.272 collections relationship to contemporary transporter communities of the 00:03:20.305 --> 00:03:24.791 Southwestern United States. And earlier, when I was introduced, its Latino 00:03:24.824 --> 00:03:29.802 or Latina Letty next communities that I also study, not land. Uh, 00:03:29.835 --> 00:03:33.511 eventually my role as the sissy s collection manager intersected with my 00:03:33.544 --> 00:03:37.452 work is an art historian and my study of colonial ethnographic Print 00:03:37.485 --> 00:03:41.212 Culture of the Americas produced in relation to the European and United 00:03:41.245 --> 00:03:45.432 States colonial projects. Most of the maps I show from the collection 00:03:45.465 --> 00:03:49.191 today fall into the category of diagrams that generalized the area of the 00:03:49.224 --> 00:03:53.281 Grand Canyon. However, what they do provide is a framework of development 00:03:53.314 --> 00:03:58.251 , the tools of Empire Nation building and visual text that narrates 00:03:58.284 --> 00:04:02.202 history. The School of Transporter map collection highlights a different 00:04:02.235 --> 00:04:05.761 ways. The Western Hemisphere has been conceptualized and transformed 00:04:05.794 --> 00:04:09.281 throughout history, extending from between the sixteenth and twentieth 00:04:09.314 --> 00:04:12.992 century. The collection tells a story stretching back to the period of 00:04:13.025 --> 00:04:16.621 Europe's first contact and culminates with the westward expansion of the 00:04:16.654 --> 00:04:20.741 United States. The early maps in this collection are from global producers 00:04:20.774 --> 00:04:24.942 and document and represent the European colonial enterprise, however, the 00:04:24.975 --> 00:04:29.902 majority. The maps in the collection are from nineteenth century US agents 00:04:29.935 --> 00:04:33.671 and focus on the developments of United States and Mexico border region. 00:04:33.704 --> 00:04:36.911 And that coincides with the period we're looking at with the beginning of 00:04:36.944 --> 00:04:39.051 the 00:04:39.084 --> 00:04:42.502 exploration of the Grand Canyon and eventually the mapping. Although many 00:04:42.535 --> 00:04:46.541 of the individual maps and books are found elsewhere within the SS 00:04:46.574 --> 00:04:50.522 collection, they come together as it is distinct hole. Collectively, the 00:04:50.555 --> 00:04:55.192 bro collection of maps tells us about photography, exploration, land 00:04:55.225 --> 00:04:59.741 claims as well as a changing social landscape of colonial colonized lands. 00:04:59.774 --> 00:05:03.671 Power dynamics established through processes and systems of colonialism 00:05:03.704 --> 00:05:07.092 and implications of colonial traumas and social upheaval on contemporary 00:05:07.125 --> 00:05:11.322 communities and ultimately, about the resilience of indigenous communities 00:05:11.355 --> 00:05:14.942 in the Americas. 00:05:14.975 --> 00:05:19.522 This is just a more detailed examination of the map itself. The page I 00:05:19.555 --> 00:05:23.431 present here is an example of how maps and ethnographic illustrations 00:05:23.464 --> 00:05:28.301 really referring more to the earlier example within Mac, the practice and 00:05:28.334 --> 00:05:32.512 atlases, as well as lend itself to an understanding of how historic images 00:05:32.545 --> 00:05:37.171 like this can impact on temporary ideologies and policies. The language 00:05:37.204 --> 00:05:40.611 and imagery incorporated into European print culture about the America 00:05:40.644 --> 00:05:44.642 such as this reveals and perpetuates the ongoing nature of the European 00:05:44.675 --> 00:05:48.762 Colonial project of claiming the rich resources of the Americas for 00:05:48.795 --> 00:05:54.741 Europeans, while legitimating any and all methods to do so. 00:05:54.774 --> 00:05:58.231 America. America Stepped on. Al is one of the six maps included in the 00:05:58.264 --> 00:06:01.592 National Illustrated Atlas of France, which was first published in 00:06:01.625 --> 00:06:05.392 eighteen forty five. And many of the maps and the Simon Borough collection 00:06:05.425 --> 00:06:08.911 circulated through atlases. And I would argue that this is true for most 00:06:08.944 --> 00:06:13.272 historic maps of European time. From the sixteenth seventeenth eighteenth 00:06:13.305 --> 00:06:17.502 century, they were circulated through atlases. Historically, these 00:06:17.535 --> 00:06:22.152 publications offer information about place is identified within the maps, 00:06:22.185 --> 00:06:26.582 including the area's geopolitical, social, religious and economic 00:06:26.615 --> 00:06:31.342 characteristics, much like the Internet might Today, atlases came into 00:06:31.375 --> 00:06:34.361 high volume production in Europe in the sixteenth century as a direct 00:06:34.394 --> 00:06:37.812 result of the exploration and colonisation of the Americas. There was a 00:06:37.845 --> 00:06:40.822 great curiosity about the New World and its inhabitants that created a 00:06:40.855 --> 00:06:44.981 broad market for maps and atlases focused on the Americas. And these types 00:06:45.014 --> 00:06:49.212 of images and publications are one of the primary methods disseminating 00:06:49.245 --> 00:06:54.969 information to mainstream audiences, who in turn used them as references 00:06:55.002 --> 00:06:58.550 and tools for education. So maps are important. Right? Maps are in. These 00:06:58.583 --> 00:07:03.609 atlases and maps were part of this circulation and educational process. I 00:07:03.642 --> 00:07:07.620 assert that this type of information and formats for circulation in terms 00:07:07.653 --> 00:07:11.169 of atlases have become part of the fund of Knowledge that we continue to 00:07:11.202 --> 00:07:15.940 operate from today in terms of indigenous communities of the Americas 00:07:15.973 --> 00:07:20.289 Detail. So the map shows us that today's US Southwest was once part of the 00:07:20.322 --> 00:07:24.479 Spanish Empire and eventually part of Mexico, which includes the Grand 00:07:24.512 --> 00:07:29.229 Canyon, uh, the illustrations at a company. This map reflect now long 00:07:29.262 --> 00:07:34.240 tradition of representing indigenous America's into just Americans and 00:07:34.273 --> 00:07:38.269 indicate a codified visual language entrenched in the European colonial 00:07:38.302 --> 00:07:43.250 project in the Americas. The colorful scene represents romanticised images 00:07:43.283 --> 00:07:47.640 of Mesoamerica and its indigenous communities throughout North and Central 00:07:47.673 --> 00:07:52.440 America. Elaborately, Lester of border work show cultural, natural trade 00:07:52.473 --> 00:07:57.010 related items associated distinctly with the Americas. In the background, 00:07:57.043 --> 00:08:00.579 a train runs through dramatic mountain scenery, which alludes to the 00:08:00.612 --> 00:08:04.740 civilising agents of modernity and technology that Europe offers the 00:08:04.773 --> 00:08:09.310 Americas. On the left, three men who occupied diverse ranks of society 00:08:09.343 --> 00:08:13.859 stand together. At the bottom centre of the sheet. A female figure 00:08:13.892 --> 00:08:17.990 reclines surrounded by food and animals. The abundance of fruits and 00:08:18.023 --> 00:08:21.919 vegetables suggest the abundance of resource is Europeans only dreamed of 00:08:21.952 --> 00:08:25.719 as a set sail in the sixteenth century and had become dependent on by the 00:08:25.752 --> 00:08:30.039 nineteenth century. Her placement marks her as the focal point of the 00:08:30.072 --> 00:08:33.710 sheet and, more importantly, a key to reading the whole scene. The one 00:08:33.743 --> 00:08:36.809 shoulder togas she wears continues the European preference for classes 00:08:36.842 --> 00:08:40.260 sizing indigenous people. Her exposed breasts reveals the European 00:08:40.293 --> 00:08:43.230 attitude towards the Americas in the sense of the new land for fertile, 00:08:43.263 --> 00:08:47.019 making them desirable, inviting and, as a consequence, plundered without 00:08:47.052 --> 00:08:51.130 consent. Progress also symbolizes a lack of modesty, which Europeans 00:08:51.163 --> 00:08:55.872 associate with barbarism like that of a shirtless male counterparts. The 00:08:55.905 --> 00:08:59.212 alignment of the female figure with the dog further suggests a lack of 00:08:59.245 --> 00:09:03.763 reason due to assumed animalistic tendencies. Furthermore, her an activity 00:09:03.796 --> 00:09:08.992 as she lounges. I'm sorry not only conveys laziness or lack of development 00:09:09.025 --> 00:09:13.643 , but also alludes to a sexually charged availability. These types of 00:09:13.676 --> 00:09:17.523 visual depictions perpetuate invented misunderstandings about indigenous 00:09:17.556 --> 00:09:22.063 Americans and recirculate xenophobic representations of otherness through 00:09:22.096 --> 00:09:26.533 print material that further distorts just figures and destroys. Although I 00:09:26.566 --> 00:09:29.633 do not have the luxury of unpacking the extensive history of Colonial 00:09:29.666 --> 00:09:33.923 graphic illustrations here, I bring in this example to introduce you to 00:09:33.956 --> 00:09:38.423 this press practice of uttering indigenous communities through image for 00:09:38.456 --> 00:09:42.492 the purpose of colonialism, often packaged as progress, modernism and 00:09:42.525 --> 00:09:46.433 manifest destiny. 00:09:46.466 --> 00:09:53.633 Again. Here is just a detail of the map. 00:09:53.666 --> 00:09:59.053 I'd like to return Teo and Lopate myself a historian and looking at this 00:09:59.086 --> 00:10:07.086 quote by hop bomb on Ranger. And it guides me in my approach to image and 00:10:07.885 --> 00:10:13.212 in my discussions of a significance of images, uh, and it reads history 00:10:13.245 --> 00:10:16.903 that becomes the fund of knowledge or ideology of nation state. Our 00:10:16.936 --> 00:10:20.803 movement is not what we has is not what has actually been preserved and 00:10:20.836 --> 00:10:26.153 popular memory. But what has been selected, written, pictured popular eyes 00:10:26.186 --> 00:10:30.553 and institutionalised by those whose function it is to do so. All 00:10:30.586 --> 00:10:34.622 historians, whatever their objectives, are engaged in this process, 00:10:34.655 --> 00:10:38.722 inasmuch as they contribute consciously or not, to the creation, 00:10:38.755 --> 00:10:42.783 dismantling and restructuring of images of the past which belong to the 00:10:42.816 --> 00:10:49.793 public sphere of man as a political being. 00:10:49.826 --> 00:10:54.433 And I bring this image to you as an even earlier example, right from the 00:10:54.466 --> 00:10:58.092 sixteenth century of what I just showed you from the nineteenth century. 00:10:58.125 --> 00:11:03.533 The first image. And so I go off the off the written text here to start 00:11:03.566 --> 00:11:07.568 just trying to address the numerous points that I would like to talk to 00:11:07.601 --> 00:11:13.279 you about before my time runs out. But the image I so to you was produced 00:11:13.312 --> 00:11:17.889 three hundred years after this image. So the point of this perpetuation of 00:11:17.922 --> 00:11:22.318 a codified language that is informing how indigenous people are 00:11:22.351 --> 00:11:27.338 represented and the ideologies that they communicate about them. Hopefully 00:11:27.371 --> 00:11:30.989 it's evident to you in the span of three hundred years, and I would argue 00:11:31.022 --> 00:11:35.789 this visual language and forms the representation of indigenous peoples 00:11:35.822 --> 00:11:42.109 beyond and through today. Right, so that these ideas of, for instance, you 00:11:42.142 --> 00:11:46.899 can see in the middle of the two figures, possibly you can tell there is a 00:11:46.932 --> 00:11:51.178 scene of some barbecuing going on, and there happens to be a leg or two 00:11:51.211 --> 00:11:55.889 cooking suggesting cannibalism. And this is not the only practice we see 00:11:55.922 --> 00:12:01.009 of this type of visual imagery. Here's another sixteenth century image 00:12:01.042 --> 00:12:04.769 where you can see the hanging tree. And to your right, you can see the 00:12:04.802 --> 00:12:10.808 table where the leg is being cut up and somebody ni ng on an arm. Hey, so 00:12:10.841 --> 00:12:15.478 you know the these images I bring to you Because they are what informs the 00:12:15.511 --> 00:12:19.539 representation of indigenous communities during the colonial project of 00:12:19.572 --> 00:12:26.749 the US even because they fulfill the same purpose, which is to legitimate 00:12:26.782 --> 00:12:29.739 right westward expansion 00:12:29.772 --> 00:12:33.609 on some, some essential questions that come up for me as I was preparing 00:12:33.642 --> 00:12:36.789 for this talk and in terms of trying to figure out what images to talk 00:12:36.822 --> 00:12:41.188 about, um, our how did the Grand Canyon bestow a sense of national 00:12:41.221 --> 00:12:45.068 identity? How was the grand can? How is the Grand Canyon been used by the 00:12:45.101 --> 00:12:49.228 United States to express values and beliefs over time? How has the Grand 00:12:49.261 --> 00:12:53.308 Canyon contributed to US culture? And how does the Grand Canyon evoke US 00:12:53.341 --> 00:12:57.009 culture? And within these questions, I'm asking myself where indigenous 00:12:57.042 --> 00:13:00.889 Americans 00:13:00.922 --> 00:13:04.728 Ah, and I bring this map, which is very difficult to read but important 00:13:04.761 --> 00:13:10.798 map it er is producing eighteen fifty for it relates to the efforts. After 00:13:10.831 --> 00:13:15.718 the Treaty of Guadalupe Hidalgo, which was based on faulty maps, the 00:13:15.751 --> 00:13:20.058 district yell Map write us was using the twelfth edition. Mexico was using 00:13:20.091 --> 00:13:23.717 the seventh edition. They're trying to establish a new boundary between 00:13:23.750 --> 00:13:27.918 the United States and Mexico after the Mexican US war and because of the 00:13:27.951 --> 00:13:32.908 faulty nature of the map. Unfortunately, most of the maps in the same 00:13:32.941 --> 00:13:38.888 borough collection are faulty, and we can talk more about that. But, uh, 00:13:38.921 --> 00:13:43.928 the point is that they had to go back and they had to walk. What is today 00:13:43.961 --> 00:13:47.947 ? The boundary? The US Mexico boundary. And it took a number of years, and 00:13:47.980 --> 00:13:51.747 they were both U. S and Mexico officials involved. And many times. And 00:13:51.780 --> 00:13:54.798 we're talking about the production of maps, and we're talking about the 00:13:54.831 --> 00:13:58.247 Grand Canyon expeditions and the Explorers. We're talking about national 00:13:58.280 --> 00:14:01.627 projects, We're talking about national agents. And so therefore we're 00:14:01.660 --> 00:14:06.457 talking about national history. So this matters, it matters what we're 00:14:06.490 --> 00:14:09.048 including, what we're not including. It matters what we're saying what 00:14:09.081 --> 00:14:14.357 we're not saying on maps and atlases with image with text. This is our 00:14:14.390 --> 00:14:19.388 history, and in this map in particular, I'm trying to point pinpoint, 00:14:19.421 --> 00:14:27.421 there's text and I think you can see. 00:14:30.671 --> 00:14:38.671 Really what it says is the region's uninhabited Faron open for development. 00:14:38.921 --> 00:14:43.538 Yet we know fourteen tribes have been in constant and continuous 00:14:43.571 --> 00:14:49.808 existence in Arizona. Where did they go? Or were they simply discounted, 00:14:49.841 --> 00:14:56.178 erased through omission? And this is a significant This is a national 00:14:56.211 --> 00:15:00.377 document. This map was produced through a national project, and so we talk 00:15:00.410 --> 00:15:05.337 about the revision of history. It's not something we're doing today. It's 00:15:05.370 --> 00:15:09.638 something that's happened. Historically, we've heard the phrase history is 00:15:09.671 --> 00:15:14.028 written by the victors, so we have to understand the history is more 00:15:14.061 --> 00:15:20.197 complex than what we are taught and K through twelve education. 00:15:20.230 --> 00:15:24.148 But I asked myself, How do we teach ourselves history, especially for 00:15:24.181 --> 00:15:28.938 talking about Arizona history, and that's our focus here is well on DH. I 00:15:28.971 --> 00:15:33.058 have spent much time investigating on actually have a side project where I 00:15:33.091 --> 00:15:40.717 actually did a grant funded a similarly I R. Grant funded project, where I 00:15:40.750 --> 00:15:45.028 pulled out the history of Mexican descent communities in terms of their 00:15:45.061 --> 00:15:48.388 contributions to development of Arizona, which has been written out of 00:15:48.421 --> 00:15:53.107 history. If you go to state Web sites such as the one I'm bringing up to 00:15:53.140 --> 00:15:57.487 you here, this is how we're telling Arizona history. This is how 00:15:57.520 --> 00:16:02.808 indigenous communities air represented and or not on DH. Here you have the 00:16:02.841 --> 00:16:07.048 twelfth century reference to indigenous peoples, and it isn't until we get 00:16:07.081 --> 00:16:12.127 down to eighteen eighty six with Geronimo who were killing that we 00:16:12.160 --> 00:16:15.658 mentioned them again. And so what type of history are we teaching our 00:16:15.691 --> 00:16:20.298 children? Ah, and my point is just that it is lacking diversity and 00:16:20.331 --> 00:16:26.678 lacking the the indigenous communities and their contributions, 00:16:26.711 --> 00:16:32.087 you can go to numerous site. The state official site that tells the 00:16:32.120 --> 00:16:37.648 history of Arizona begins with statehood begins with statehood, as if 00:16:37.681 --> 00:16:42.097 nothing of relevance happened before. And I do remember hearing a few 00:16:42.130 --> 00:16:47.548 folks of the earlier today talk about Yes. There were indigenous peoples 00:16:47.581 --> 00:16:54.188 in the canyons on, and they were also likely mapping. And yet are we 00:16:54.221 --> 00:16:58.408 talking about that? How we included that, 00:16:58.441 --> 00:17:03.217 uh, when we talk about the Grand Canyon pioneers again, this is history. 00:17:03.250 --> 00:17:06.568 If you know, And a lot of this you khun lot of this, I pull up straight 00:17:06.601 --> 00:17:11.547 from the Internet, and I used the Internet as the contemporary archive for 00:17:11.580 --> 00:17:15.188 the people. This is what people do when they want to learn about something. 00:17:15.221 --> 00:17:19.197 When they want to know about something, they go to the Internet. And so 00:17:19.230 --> 00:17:23.265 this is the history that they're being told in terms of the Grand Canyon. 00:17:23.298 --> 00:17:27.955 Uh, but we have to remember, right. This is just a brief list of the 00:17:27.988 --> 00:17:30.614 communities indigenous communities that are associated with the Grand 00:17:30.647 --> 00:17:36.094 Canyon on the Grand Canyon Web page does do an effort to represent these 00:17:36.127 --> 00:17:40.005 groups. Uh, but again, is it indigenous communities talking for themselves 00:17:40.038 --> 00:17:45.324 , or are we talking for them on? We have to be considerate of stereotypes 00:17:45.357 --> 00:17:51.054 , right? When we're thinking about history and representation There are 00:17:51.087 --> 00:17:54.284 stereotypes that have been constructed, and the first images that I 00:17:54.317 --> 00:17:58.665 brought to you are related to the nature of stereotypes such as the noble 00:17:58.698 --> 00:18:02.314 savage or the Vanishing Indian. And the Vanishing Indian really gets 00:18:02.347 --> 00:18:07.274 solidified in the eighteen thirties with the Indian Removal Act right. And 00:18:07.307 --> 00:18:13.884 so policy, ideology, imagery or all leaked in the telling of history in 00:18:13.917 --> 00:18:18.235 the telling of the role of indigenous peoples. Uh, and you know, I could 00:18:18.268 --> 00:18:22.255 go on much more depth about thie stereotypes and how problematic they are 00:18:22.288 --> 00:18:26.515 and how much of them might be inventions. 00:18:26.548 --> 00:18:30.725 But due to lack of time, I cannot. I also wanted to look at what what 00:18:30.758 --> 00:18:34.614 happened at the time of the establishment of the Grand Canyon, and so was 00:18:34.647 --> 00:18:38.755 looking at Roosevelt's statement. Who says to the good Indians here, I 00:18:38.788 --> 00:18:46.334 want to say a word of welcome as if they weren't here before 00:18:46.367 --> 00:18:50.384 but I appreciate that the National Park Service is talking about the 00:18:50.417 --> 00:18:53.594 national parks telling the story of the Americas, and that's what I'm here 00:18:53.627 --> 00:18:58.725 to also reiterate. But the point being is that indigenous peoples have 00:18:58.758 --> 00:19:03.584 been left out and or when they're included, often in very derogatory 00:19:03.617 --> 00:19:08.245 manners. I know someone's going to be talking about the PAL expedition. 00:19:08.278 --> 00:19:10.594 None of that would have happened without the indigenous communities 00:19:10.627 --> 00:19:14.364 helping and working with him. And yet when we look at the representation 00:19:14.397 --> 00:19:20.745 of these great explorers such as Ives, it's either a study of the 00:19:20.778 --> 00:19:25.715 indigenous communities or heroic representation of exploration alone, 00:19:25.748 --> 00:19:29.514 without them right there, there, there, there to study and observe. But 00:19:29.547 --> 00:19:33.633 they're never part of the historical record that we value in terms of the 00:19:33.666 --> 00:19:38.913 establishment of the canyon and exploration and the survival that all of 00:19:38.946 --> 00:19:42.174 that would not have happened without indigenous presence guides, 00:19:42.207 --> 00:19:46.653 informants and just looking at an image like this. When you look at Ives 00:19:46.686 --> 00:19:52.293 work, he does this type of specimen representation scientific right, where 00:19:52.326 --> 00:19:57.573 the indigenous person is completely devoid of a background of place, as if 00:19:57.606 --> 00:20:00.714 they don't really even belong to the canyon. And yet when you see images 00:20:00.747 --> 00:20:06.494 of IVs or the Kohl brothers or Powell in the canyon there on the river, 00:20:06.527 --> 00:20:10.224 there's landscape all around, their very much entrenched in the space. And 00:20:10.257 --> 00:20:13.924 so I would ask you, What do you think it means to remove the indigenous 00:20:13.957 --> 00:20:21.593 communities from that space, both literally, metaphorically, visually. 00:20:21.626 --> 00:20:28.494 And I could just quickly show you a number of representations. 00:20:28.527 --> 00:20:32.293 And what I will ask you is, where are the indigenous peoples in these 00:20:32.326 --> 00:20:37.103 images? Right? And and I I would love to get into more of it. We do have 00:20:37.136 --> 00:20:43.153 one example at the Tower house that you probably see where you have 00:20:43.186 --> 00:20:45.823 indigenous people making art, so it's not that they're not there. It's not 00:20:45.856 --> 00:20:48.784 that they're not producing their own material culture. Sometimes it's in a 00:20:48.817 --> 00:20:52.464 type of zoo or entertainment like style, which we could also talk about 00:20:52.497 --> 00:20:56.543 what that perpetuates in terms of stereotypes and oppression. Um, but what 00:20:56.576 --> 00:21:01.853 I'm going to do here is just leave you, lastly, with this image. 00:21:01.886 --> 00:21:06.494 Which kind of encapsulate SW what I'm talking about. Our history typically 00:21:06.527 --> 00:21:09.954 described the discovery and colonisation of the Americas through the lens 00:21:09.987 --> 00:21:13.343 of European and American explorers such as Christopher Columbus and John 00:21:13.376 --> 00:21:16.674 Wesley Powell. And, um, it's the experience of the indigenous people of 00:21:16.707 --> 00:21:20.244 the continent. Look what I have discovered. A cartoon from two thousand 00:21:20.277 --> 00:21:24.813 for by Eric Garcia presents an alternative perspective to this narrative 00:21:24.846 --> 00:21:28.353 In his image here, the artist flips the role of assume relational power 00:21:28.386 --> 00:21:32.893 between discovers and discovered conquerors and conquered. And I would add 00:21:32.926 --> 00:21:39.861 explorers. This version or counter memory revises, reframes and refocuses 00:21:39.894 --> 00:21:43.151 this story by viewing the experience of the lens of the indigenous 00:21:43.184 --> 00:21:47.711 communities of the Americas who are otherwise not typically acknowledges 00:21:47.744 --> 00:21:51.722 active agents in history. 00:21:51.755 --> 00:21:57.572 Eric Garcia as I D'oh sets out to counter false histories, extreme 00:21:57.605 --> 00:22:01.391 viewpoints and stereotypes by restructuring images as visual text that 00:22:01.424 --> 00:22:05.542 critiques the system that generates these positions and provides a more 00:22:05.575 --> 00:22:13.575 inclusive understanding of who we are. Thank you. 00:22:20.505 --> 00:22:25.812 Okay. I finished early. They were flashing five minutes twice. 00:22:25.845 --> 00:22:31.171 I got a couple extra minutes yet. Any questions for Theresa? 00:22:31.204 --> 00:22:37.871 Test test. 00:22:37.904 --> 00:22:44.111 Um, you know anything about how indigenous Peoples did what we call 00:22:44.144 --> 00:22:46.472 mapping. 00:22:46.505 --> 00:22:51.042 You give us some thoughts or something, points of interest. I've read a 00:22:51.075 --> 00:22:54.361 little bit, but only just a little. And it's definitely not with the 00:22:54.394 --> 00:23:00.711 Europeans did. I have really struggled finding materials. I mean, this is 00:23:00.744 --> 00:23:04.391 a much bigger project. I'm really excited about researching and really 00:23:04.424 --> 00:23:07.601 getting to archive and original sites, right. Hopefully at the Grand 00:23:07.634 --> 00:23:12.201 Canyon, they have their own collections and perhaps even there we'll find 00:23:12.234 --> 00:23:17.342 something. But what I can refer to is mess American mapping traditions, 00:23:17.375 --> 00:23:22.361 which is very different, because when we talk about Western representation 00:23:22.394 --> 00:23:26.082 versus indigenous, we are talking about completely different ways of 00:23:26.115 --> 00:23:29.641 knowing and being and representing, and so you will often have more 00:23:29.674 --> 00:23:33.651 abstract representations. 00:23:33.684 --> 00:23:38.101 References to places you know, through simple elements such as, you know, 00:23:38.134 --> 00:23:42.411 mounds. We do have a sense of the stories and traditions, right? Oral 00:23:42.444 --> 00:23:47.497 history. And I believe a lot of that mapping right is through oral history 00:23:47.530 --> 00:23:51.807 , the passing down of history and information, which is a very long 00:23:51.840 --> 00:23:55.878 tradition within indigenous communities. But there's also pave paintings 00:23:55.911 --> 00:23:59.678 and cave drawings and things of that nature petro cliffs. And so I think 00:23:59.711 --> 00:24:05.648 we can start to see a very symbolic approach to visualization, right? How 00:24:05.681 --> 00:24:08.957 do we visualize our ideas? I think it's really what we're talking about, 00:24:08.990 --> 00:24:13.068 and they would be doing it more symbolically and through metaphor, 00:24:13.101 --> 00:24:16.957 yes. 00:24:16.990 --> 00:24:23.027 Not particularly now. Would you like to share something about it? 00:24:23.060 --> 00:24:28.858 The Zuni mapping project he was asking about. 00:24:28.891 --> 00:24:33.148 Zoonie artists have put together a collection of paintings that are 00:24:33.181 --> 00:24:37.678 metaphorical representation of the tradition. And we didn't exhibition of 00:24:37.711 --> 00:24:43.957 that work with Northern Arizona. Uh, three years. I'll be good to see you. 00:24:43.990 --> 00:24:51.297 Yes, yes. Um, so can you hear me? OK, as someone who has been very 00:24:51.330 --> 00:24:54.557 interested in pre Columbian, especially colonial history for a while, 00:24:54.590 --> 00:24:58.618 obviously, there's stuff like the black legend. And I was curious as you 00:24:58.651 --> 00:25:02.707 were talking about the portrayal of amour Indians in the sixteenth and 00:25:02.740 --> 00:25:08.368 seventeenth century maps. Do you see similar attitude or or a similar 00:25:08.401 --> 00:25:15.457 attempt to paint them in a corner? Do you see that? Applied by your bio 00:25:15.490 --> 00:25:20.287 the Anglo Americans to the Spanish and then eventually Hispanics as well? 00:25:20.320 --> 00:25:25.858 Later on, when they're becomes more interaction with them. Thank you. Um, 00:25:25.891 --> 00:25:33.128 I do see right. A relationship with contemporary practices. Ideologies on 00:25:33.161 --> 00:25:37.047 DH, all the way leading back to representations in atlases and these early 00:25:37.080 --> 00:25:42.928 images. And so I can no in relation to these kind of colonial power 00:25:42.961 --> 00:25:46.938 structure dynamics. Then we can also, in terms of a contemporary impact, 00:25:46.971 --> 00:25:50.732 we can talk about the lynching of Mexicans, right? When the U. S Mexico 00:25:50.765 --> 00:25:56.082 border did shift and people being feeling threatened by loss of of Landon 00:25:56.115 --> 00:25:58.752 Nation that actually belong to the people that were being lynched. So a 00:25:58.785 --> 00:26:04.391 misunderstanding of even place or history even then, at the moment, right 00:26:04.424 --> 00:26:07.492 , even though they were there and saw the border shift. Suddenly the idea 00:26:07.525 --> 00:26:13.482 of place and belonging shifted to on. So that goes hand in hand with the 00:26:13.515 --> 00:26:17.351 Colonial project with mapping and claiming way claim it. We own it. It's 00:26:17.384 --> 00:26:23.052 ours, right? And so we can also like innit? Two statements were hearing 00:26:23.085 --> 00:26:30.722 today about immigrants being violence, lazy, right, thes same images of 00:26:30.755 --> 00:26:35.342 cannibalism come up. These are not new ideas, they're entrenched and and 00:26:35.375 --> 00:26:40.141 we don't even understand how deep they run. But it's because it's been 00:26:40.174 --> 00:26:45.582 very much a part of our history, our history. It's all of our history on 00:26:45.615 --> 00:26:50.901 DH. I feel that the more we understand, perhaps the better we can operate 00:26:50.934 --> 00:26:56.082 and perhaps diversify and just create a more holistic, diverse, realistic 00:26:56.115 --> 00:27:00.881 representation of what history is inclusive of all those that participated 00:27:00.914 --> 00:27:04.951 and I actually bring to you The John Wesley Map. John Wesley Powell map is 00:27:04.984 --> 00:27:09.351 a very significant map. It's in this and the Simon bro map collection, um 00:27:09.384 --> 00:27:13.141 , and its relation to what you were saying, right, the Zoonie mappers 00:27:13.174 --> 00:27:17.842 trying to today contemporary eyes and kind of reach back and talk to 00:27:17.875 --> 00:27:22.411 mapping. Today there's a website dedicated to this map by indigenous 00:27:22.444 --> 00:27:27.042 people who threw scholarship through research, underlined why this is so 00:27:27.075 --> 00:27:29.181 problematic 00:27:29.214 --> 00:27:34.361 not to undermine the next talk that's coming up with about Powell. But 00:27:34.394 --> 00:27:38.451 this map in particular, I think, makes very clear. One of things I didn't 00:27:38.484 --> 00:27:41.391 get to say is, you know, most of the maps that are produced around about 00:27:41.424 --> 00:27:44.772 the New world there. Photographers had never seen the Americas, had never 00:27:44.805 --> 00:27:49.752 been to the Americas. There was a lot of estimation, if not invention and 00:27:49.785 --> 00:27:55.321 what that could be also said of this map. How in the nineteenth century 00:27:55.354 --> 00:27:59.851 was this individual able to do such a study that he could lay, claim to 00:27:59.884 --> 00:28:05.301 understand and know all the language groups right across the country in 00:28:05.334 --> 00:28:09.690 the nineteenth century? Ask yourself, Would we accept that type of a study 00:28:09.723 --> 00:28:14.261 today? I don't think we would. And yet this becomes palace and a 00:28:14.294 --> 00:28:19.690 significant national figure, right in terms of ethnographic study and 00:28:19.723 --> 00:28:24.240 language study. He's still relevant today. Too many students, and yet 00:28:24.273 --> 00:28:32.273 we're about were the foundation of this practice is on faulty maps. 00:28:34.044 --> 00:28:42.044 One more. Thank you. No, we'll take one more. 00:28:43.804 --> 00:28:51.690 This is a comment rather than a question. But there are many 00:28:51.723 --> 00:28:58.301 Indian tribes that consider themselves having arrived at this level on 00:28:58.334 --> 00:29:05.870 earth, having come from levels below what we consider the surface. There 00:29:05.903 --> 00:29:11.380 are three tribes that considered the Grand Canyon the source of their 00:29:11.413 --> 00:29:18.680 arrival the Hopi, Zoonie and the wallop I, who currently actually lived in 00:29:18.713 --> 00:29:22.160 the Grand Canyon. 00:29:22.193 --> 00:29:30.051 And I would suggest in this much as they consider this holy ground a 00:29:30.084 --> 00:29:38.084 sacred place, that we consider that when when we determine what is enough 00:29:39.844 --> 00:29:46.400 of bear's ears or the size of the Grand Canyon or other such places 00:29:46.433 --> 00:29:51.170 considered sacred, holy Special 00:29:51.203 --> 00:29:59.203 by other people when we determine what we're thinking about doing to them 00:29:59.993 --> 00:30:02.763 this place.