1. A letter signed George Bent to George Bird Grinnell, dated September 24, 1912. George Bird Grinnell Collection, folder 56 (letters of George Bent), Southwest Museum, Los Angeles. [BACK]

2. Mircea Eliade, The Myth of the Eternal Return: Or, Cosmos and History (Princeton, N.J.: Princeton University Press, 1954.), 1-34. [BACK]

3. Ann Shadlow, personal communication, 1992. [BACK]

4. Eliade, Myth, 34. [BACK]

5. Ibid. [BACK]

6. Claude Lévi-Strauss, The Savage Mind (Chicago: University of Chicago Press, 1966), 16-33. [BACK]

7. Quoted in Anthony Giddens, The Consequences of Modernity (Stanford, Calif.: Stanford University Press, 1990), 49-50. Giddens has doubts about "post-modernity," and thinks that the term is "best kept to refer to styles or movements within literature, painting, the plastic arts and architecture. It concerns aspects of aesthetic reflection upon the nature of modernity" (see p. 45). He does not think that modernity has been overcome, only that is it beginning to understand itself (p. 48). [BACK]

8. Paul Tillich, The Courage To Be (New Haven: Yale University Press, 1952), 182-190. [BACK]

9. Lawrence Wright, Saints and Sinners (New York: Knopf), 109. [BACK]

10. Ibid., 109-110. [BACK]

11. Peter L. Berger and Thomas Luckman, The Social Construction of Reality (New York: Anchor Books, 1967). [BACK]

12. Yi-Fu Tuan, Segmented Worlds and Self (Minneapolis: University of Minnesota Press, 1982), 139. [BACK]

13. Ibid., 146. [BACK]

14. Ibid., 175. [BACK]

I5. Giddens, Consequences of Modernity, 146. [BACK]

16. Clifford Geertz, Local Knowledge (New York: Basic Books, 1983), 167. [BACK]

17. Clifford Geertz, "Deep Play: Notes on a Balinese Cockfight," in The Interpretation of Cultures (New York: Basic Books, 1973), 432-442. [BACK]

18. Ibid., 421. [BACK]

19. As Durkheim described sentiment in Sociology and Philosophy:

      When individual minds are not isolated, but enter into close relation with, and act upon each other, from their synthesis arises a new kind of psychic life. It is clearly distinct from that led by the solitary individual because of its unusual intensity. Sentiments created and developed in the group have a greater energy than purely individual sentiments. A man who experiences such sentiments feels that he is dominated by forces which he does not recognize as his own, and which he is not the master of, but is led by; and everything in this situation in which he is submerged seems to be shot through with forces of the same kind. He feels himself in a world quite distinct from that of his own private existences. This is a world not only more intense in character, but also qualitatively different. Following the collectivity, the individual forgets himself for the common end and his conduct is directed by reference to a standard outside himself. . .. For all these reasons this activity is qualitatively different to the evervday life of the individual, as is the superior to the inferior, and the ideal to the real.

      It is, in fact, at such moments of collective ferment that are born the great ideals upon which civilizations rest. These periods of creation or renewal occur when men for various reasons are led into a closer relationship with each other, when gatherings and assemblies are more frequent, relationships closer and the exchange of ideas more active. . .. At such times the ideal tends to become with the real, and for this reason men have the impression that the time is close when the ideal will in fact be realized and the Kingdom of God established on earth. This illusion can never last. . .. Nevertheless these ideals could not survive if they were not periodically revived. The revival is the function of religious or secular feasts and ceremonies, public addresses in churches or schools, plays and exhibition—in a word, whatever draws men together in intellectual and moral communion.

      Quoted in Anthony Giddens, ed. and trans., Emile Durkheim: Selected Writings (London: Cambridge University Press, 1972), 228-229. [BACK]

20. Mircea Eliade, Rites and Symbols of Initiation (New York; Harper and Row, 1958), ix-x. [BACK]

21. Ibid., 132-136. [BACK]

22. Mark C. Carnes, Secret Ritual and Manhood in Victorian America (New Haven: Yale University Press, 1989), 1-2. [BACK]

23. Mircea Elide, The Sacred and the Profane: The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual Within Life and Culture, trans. Willard R. Trask (New York: Harcourt Brace Jovanovich, 1959), 204-205. [BACK]

24. See William Cronon, Changes in the Land: Indians, Colonists, and the Ecology of New England (New York: Hill and Wang, 1983), for a description of this process as it occurred in New England, at the outset of colonialism. [BACK]

25. Giddens, Consequences of Modernity, 143-144. [BACK]

26. Basil Bernstein, "Elaborated and Restricted Modes of Communication." [BACK]

27. Giddens, Consequences of Modernity, 139. [BACK]

28. Derek Robbins, The Work of Pierre Bourdieu (Boulder, Colo.: Westview Press, 1991), 33. [BACK]

29. Quoted in ibid., 23. [BACK]

30. François Lyotard, The Postmodern Condition: A Report on Knowledge (Minneapolis: University of Minnesota Press, 1988), xxiv. [BACK]

31. Michel Foucault, The Archaeology of Knowledge (New York: Pantheon Books, 1972), 7. [BACK]

32. Ibid., 138-139. [BACK]

33. Hildegard Binder Johnson, Order Upon the Land: The U.S. Rectangular Land Survey and the Upper Mississippi Country (New York: Oxford University Press, 1976), 30. [BACK]

34. Ibid. [BACK]

35. Ibid., 28. [BACK]

37. Adrian Snodgrass, The Symbolism of the Stupa (Ithaca, N.Y.: Cornell Southeast Asia Program, 1985). [BACK]

38. A conversation with Paul Grout, Region 2 Survey Coordinator for the Colorado State Highway Department, two years later confirmed the association of the alignment of highway 71 with the survey system. In the late nineteenth century, easements of thirty feet on either side of section lines were granted to Colorado counties, and roads were to be constructed within these easements. Jogs in road alignments occurred for a number of reasons. Mr. Grout thought that the pronounced jog south of Punkin Corner might have been to take advantage of a particularly good location at which to cross drainages. A desirable location would be one with relatively shallow grades; steep grades were impossible for wagons drawn by horses. [BACK]

39. The reader should note that Foucault is simply incorrect in his statements about the methods and aims of archaeology as it is practiced today—he says, for example, that it is unconcerned with the material it deals with as "a sign of something else." In fact, many archaeologists interpret artifacts and structures as if they were texts. This fact, however, has little to do with Foucault's argument or, for that matter, with the potential of the approach that Foucault endorses. [BACK]

40. Foucault's broad definition of discourse is essential to much of the most influential scholarship at present, of course. Edward W. Said, to mention only one, has used this as a point of departure in his Culture and Imperialism (New York: Vintage Books, 1993), in which he presents a"nation" as a kind of discourse, or narration: "The power to narrate, or to block other narratives from forming and emerging, is very important to culture and imperialism, and constitutes one of the main connections between them" (p. xiii). [BACK]

41. Quoted in David Harvey, The Condition of Postmodernity (Cambridge, Mass.: Blackwell Publishers, 1989), 46. [BACK]

42. Quoted in Peter Gay, Freud: A Life for Our Time (New York: W. W. Norton & Company, 1988), 171. [BACK]

43. Sigmund Freud, Civilization and Its Discontents (New York: W. W. Norton & Company, 1961), 17. [BACK]

44. Stephen Jay Gould, Ontogeny and Phylogeny (Cambridge, Mass.: Belknap Press, 1977), 9. [BACK]