By William A. Dodge
To traveling geologists Black Rock, New Mexico, is a basaltic escarpment and an excellent ordinary laboratory. To health facility employees, Black Rock is a picturesque position to become profitable. To the Zuni, the mesas, arroyos, and the rock itself are a degree on which the fervour in their elders is relived. William A. steer clear of explores how a shared experience of position evolves through the years and during a number of cultures that declare the landscape.
Through tales informed over many generations, this panorama has given the Zuni an figuring out of ways they got here to be during this international. extra lately, paleogeographers have studied the rocks and landforms to higher comprehend the realm because it as soon as used to be. Archaeologists have performed study on ancestral Zuni websites within the region of Black Rock to discover the cultural heritage of the sector. moreover, the Anglo-American staff of the Bureau of Indian Affairs got here to Black Rock to increase the federal Indian coverage of assimilation and taken with them their very own experience of place.
Black Rock has been an academic advanced, an business enterprise city, and an Anglo group. this day it's a well-being care middle, advertisement sector, and multi-ethnic subdivision. by means of describing the dramatic adjustments that came about at Black Rock through the 20th century, ward off deftly weaves a narrative of the way the cultural panorama of this group mirrored adjustments in govt coverage and the way the Zunis themselves, throughout the coverage of Indian self-determination, finally gave new meanings to this historical landscape.
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Additional resources for Black Rock: A Zuni Cultural Landscape and the Meaning of Place
30 In situations where the place becomes intimately familiar to the person attending to it, a dynamic and reciprocal experiencing of place through the lived body develops, accentuated by the individual’s personal and cultural attitudes. ” Basso’s concept of interanimation is paralleled in the writings of N. Scott Momaday (Kiowa) and Gregory Cajete (Santa Clara) on Native peoples’ relationship with places, particularly landscapes. Momaday believes that Native people have a reciprocal relationship with the physical world.
The naming of places is an important aspect of distinguishing spaces and giving places a sense of local history and regional identity. 24 As Basso notes, “Place-names are arguably among the most highly charged and richly evocative of all linguistic symbols. ”25 Finally, and perhaps most importantly, existential spaces are difficult to experience if you are not a part of that culture. This type of space is, therefore, critical to the formation of cultural identity and place. Black Rock is a place, as we shall see, that is characterized by shifting boundaries, delineated through time by differing patterns of cultural behavior, yet at the same time it is located in space by these same evidences of behavior.
Scott Momaday (Kiowa) and Gregory Cajete (Santa Clara) on Native peoples’ relationship with places, particularly landscapes. Momaday believes that Native people have a reciprocal relationship with the physical world. ” Imagination, as envisioned by Momaday, is not a fanciful act of day-dreaming, but rather the way in which the Native person constitutes an understanding of the physical world. 31 Cajete uses the term “ensoulment” to characterize the relationship between Native people and the natural world.