Recent advances in mission archaeology advocate for studies beyond the mission church and quadrangle in order to better understand their spatial organizations and how they were embedded within the landscapes of indigenous populations. This raises the question of how to implement such studies in areas impacted for years by urban development, which has made it difficult to detect archaeological remains using standard pedestrian-survey methods. This article advocates for the use of geophysical survey as part of the mix of field strategies. Archaeologists undertook fieldwork at Mission San Francisco Solano in Sonoma, California, to assess the potential of employing geophysical-survey methods in contexts characterized by extensive post-mission reuse. The results indicate that ground-penetrating radar and resistivity surveys are capable of detecting earlier mission architectural remains that can be differentiated from the remains of post-mission urban development from the late 19th and early 20th centuries.

Fifty-five vinyl records were identified among a collection of artifacts found in the fire debris of a Sixties-era commune at Olompali, just north of San Francisco. The Chosen Family, an intentional community loosely associated with the Grateful Dead, lived at Olompali from 1967 to 1969. The structure in which they lived burned to the ground in 1969, thus creating an unintentional time capsule reflective of the contemporary past. The records that were found exhibit a musical range that testifies to the diverse nature of the individuals drawn to the commune and challenges the generally accepted stereotype of the 'hippie'.

Walnut Creek, California: Left Coast Press Inc., 2008. 254 pp., 101 gures, 3 tables, $89.00 (cloth), $29.95 (paper).

Research Article| April 01 2007 Missiles of Peace: Benny Bufano's Message to the World E. Breck Parkman E. Breck Parkman Search for other works by this author on: This Site PubMed Google Scholar California History (2007) 84 (3): 43–60. https://doi.org/10.2307/25161894 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn Email Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation E. Breck Parkman; Missiles of Peace: Benny Bufano's Message to the World. California History 1 April 2007; 84 (3): 43–60. doi: https://doi.org/10.2307/25161894 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentCalifornia History Search This content is only available via PDF. Copyright 2007 CHS Article PDF first page preview Close Modal You do not currently have access to this content.

Further Notes on California Charmstones . Albert B. Elsasser and Peter T. Rhode. Coyote Press Archives of California Prehistory, Number 38. Salinas: Coyote Press, 1996. 144 pp., 15 figs., 3 charts, 1 sketch, 3 appendices, 1112.00 (paper).

Author(s): Parkman, E. Breck | Abstract: Flutes of Fires: Essays on California Indian Languages. Leanne Hinton. Berkeley: Heyday Books, 1994, 270 pp., $18.00 (paper).

Author(s): Parkman, E. Breck | Abstract: Sandspit: A Redwood Northcoast Notebook, Book I. Francesca Fryer. Self Published, 1995, viii -b 292 pp., 3 maps, 13 figs., $21.50 (paper).

The Pomo Indians of northern California perceived their villages as being separate from, but connected with, the wild places surrounding them, resulting in structurally differing interpretations for Community and Wilderness. The village and its fringe served as the focus of the woman's world, while the man's world often focused more on the wilderness. Power, an essential part of the Pomo experience, could be gained in both worlds. In the village, power was often of a communal nature, and its acquisition involved elaborate rituals enacted by numerous people. In the wilderness, however, power could be gained alone by way of supernatural experience. In order to acquire and maintain these powers, a spiritual balance was sought to connect the natural and cultural orders. This paper is a discussion of Pomoan thought and an examination of the relationship of the Pomo to Community and Wilderness.

This paper examines thunder, and its association with native Californian rain-making traditions. Although the discussion considers all of native California, it is focused primarily on the northern part of the state. Two related hypotheses are advanced herein. First, it is proposed that native Californian rain-makers accomplished their tasks by ritually creating one or more aspects of the storm (i.e., thunder, cloud, wind, or rain). Second, it is proposed that some pitted boulders represent percussive implements used by shamans to achieve altered states of consciousness, a condition necessitated by their rain-making activities. The ethnographic and archaeological data leading to these hypotheses suggest the Western Rain-Making Process described in this paper.

ANTHROPOLOGISTS ARE OFTEN CALLED UPON to record those cultural realities that they observe among a particular group of people whom they are studying. Seldom, however, do they record how they came to realize and experience those realities, nor do they acknowledge what effect they may have had on their own cultural perceptions. Anthropologists working with California Indian societies have often noted the spiritual maintained by these people. This balance is a trait shared by people throughout the world, especially members of hunting and gathering societies. In Native California, spiritual balance remains a cultural reality among traditionalists. This paper is a short story that seeks to present a single example of this balance, how it was realized by the author, and what implications it might have for the modern world.

Author(s): Parkman, E. Breck | Abstract: The Church Rock Petroglyph Site: Field Documentation and Preliminary Analysis. Jo Anne Van Tilburg, Frank Bock, and A. J. Bock. Redding: Occasional Papers of the Redding Museum No. 4, 1987, 113 pp., 66 figs., 3 tables, $12.50 (paper).

The Church Rock Petroglyph Site: Field Documentation and Preliminary Analysis . Jo Anne Van Tilburg, Frank Bock, and A. J. Bock. Redding: Occasional Papers of the Redding Museum No. 4, 1987, 113 pp., 66 figs., 3 tables, $12.50 (paper).

The occurrence of cupule petroglyphs in the Diablo Range of central California was recently reported (Parkman 1986). In that discussion, special attention was given to cupule occurrences in the northern portion of the range. Since that time, other important data have become available concerning cupule occurrences in the southern portion of the Diablo Range. This paper is a brief discussion of those data.

Research Article| December 01 1986 An Exceptional Adaptation: Camillo Ynitia the Last Headman of the Olompalis Pamela McGuire Carlson, Pamela McGuire Carlson Search for other works by this author on: This Site PubMed Google Scholar E. Breck Parkman E. Breck Parkman Search for other works by this author on: This Site PubMed Google Scholar California History (1986) 65 (4): 238–247. https://doi.org/10.2307/25158406 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Pamela McGuire Carlson, E. Breck Parkman; An Exceptional Adaptation: Camillo Ynitia the Last Headman of the Olompalis. California History 1 December 1986; 65 (4): 238–247. doi: https://doi.org/10.2307/25158406 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentCalifornia History Search This content is only available via PDF. Copyright 1986 CHS Article PDF first page preview Close Modal You do not currently have access to this content.

HE Cuyamaca Mountains of interior San Diego County are characterized by a vast array of native American archaeological sites.' Over the past five decades, nearly 250 of these sites have been recorded within the 10,000-hectare Cuyamaca Rancho State Park, the heartland of this mountainous region. The archaeological study of the State Park has included the 1930's work of Malcolm Rogers (n.d.) and the San Diego Museum of Man, the 1960's work of D. L. True (1961, 1963, 1966, 1970), and the recent work of the Department of Parks and Recreation (Foster 1980, 1981a; Moore 1979; Parkman et al. 1981). In addition, the locational data gener­ ated by the Rogers and True surveys have been analyzed over the last few years by researchers exploring site-location models (Prosser 1975; Shackley 1980; True and Matson 1974). Although the State Park has been subjected to extensive archaeological research, little attention has been given to the recordation and analysis of the rock art of the Cuyamacas. This paper wUl report on those rock-art sites known to occur within the State Park. Cuyamaca Rancho State Park is located 60 km. east of San Diego, within the home­ land of the Kumeyaay Indians. The area, which comprises a major portion of the Peninsular Range, is dominated by three major peaks. North, Middle, and Cuyamaca peaks. The lithology of the State Park is composed primarily of Julian schist and granite formations, with most of the local rock art associated with outcrops of the latter. To date, all of the recorded rock-art sites consist of petroglyphs. Twenty of these sites have been recorded in the State Park, and many more are thought to occur within the park boundaries (Table 1). The petroglyph elements are reminiscent of abstract, scratched, and cupule petroglyph styles re­ ported elsewhere in the West (Hedges 1981a; Heizer and Baumhoff 1962).

The recent DPR investigations have been directed toward a better understanding of the Annadel prehistoric archaeological record. One goal of this work has been to delineate the boundaries of the park's primary obsidian source (i.e., the Annadel source). Special attention has also been given to x-ray fluorescence spectrography and obsidian hydration studies. These studies have helped to better illustrate the chemical variability of the local obsidian, and to better define the local chronological sequence (Origer 1982; Origer and Wickstrom 1982). Perhaps the most interesting survey finding has been the tentative identification of a previously undetected obsidian source occurring within and adjacent to the park. This paper is a brief discussion of these recent findings.

The Cuyamaca Mountains of interior San Diego County are a remote region characterized by a vast diversity of natural and cultural resources. Located 60 km. east of San Diego, and within the ethnographic homeland of the Kumeyaay Indians, the Cuyamacas comprise a major portion of the Peninsular Range. The region is drained by the San Diego and Sweetwater rivers, and ranges in elevation from 1,000 to 2,000 m. above sea level. Local plant communities include well-developed chaparral, grassland meadow, and oak-pine woodland associations. Copyright Information: All rights reserved unless otherwise indicated. Contact the author or original publisher for any necessary permissions. eScholarship is not the copyright owner for deposited works. Learn more at http://www.escholarship.org/help_copyright.html#reuse Journal of California and Great Basin Anthropology Vol. 5, Nos. 1 and 2, pp. 140-155 (1983). Soapstone for the Cosmos: Archaeological Discoveries in the Cuyamaca Mountains EDWARD BRECK PARKMAN THE Cuyamaca Mountains of interior San Diego County are a remote region characterized by a vast diversity of natural and cultural resources. Located 60 km. east of San Diego, and within the ethnographic homeland of the Kumeyaay Indians, the Cuyamacas comprise a major portion of the Peninsular Range. The region is drained by the San Diego and Sweetwater rivers, and ranges in elevation from 1,000 to 2,000 m. above sea level. Local plant communities include welldeveloped chaparral, grassland meadow, and oak-pine woodland associations. Extensive archaeological investigations have been conducted within the Cuyamacas, especially in Cuyamaca Rancho State Park, the heartland of this mountainous region (Fig. 1). Throughout the 1930s and 1940s, park sites were excavated by Malcolm Rogers (n.d.a) and other San Diego Museum of Man researchers. A large survey and ancillary excavation were conducted in the early 1960s by D. L. True (1961, 1966, 1970). The locational data generated by the Rogers and True surveys have been analyzed over the last few years by researchers exploring site-location models (Prosser 1975; Shackley 1980; True and Matson 1974). More recently, the California Department of Parks and Recreation has been involved in the systematic inventorying of the park's cultural resources (Foster 1980, Edward Breck Parkman, California Dept. of Parks and Recreation, P. O. Box 2390, Sacramento, CA 95811. 1981a, 1981b; Moore 1979; Parkman et al. 1981). To date, approximately 250 native American archaeological sites have been recorded within the 10,000 ha. Cuyamaca Rancho State Park. The sites include vhlage and camp places, bedrock mhling stations, flake scatters and hunting sites, rock art occurrences, and pottery caches. Many of the Cuyamaca sites are characterized by the aboriginal modification of the local bedrock. The features involved include bedrock mortars and metates, cupule petroglyphs, and various other incised and scratched petroglyphs (Parkman 1981). A major source of soapstone is located within the park on the eastern flank of Stonewah Peak, and it has been known to archaeologists for over five decades. In his site record for SDl-9538 (formerly recorded as SDL853, -859, and -912), the ethnographic vihage of Ahhakweahmac (Rensch 1950:8), Malcolm Rogers (n.d.a) mentioned the Stonewah soapstone source, noting that the site was covered with numerous fragments and rounded nodules obtained from it. Rogers apparently knew the location of the Stonewall source, but no site record was prepared for it. D. L. True was unable to locate the source during his survey of the park, but did note that one existed in the area (True 1961:8, 1966: 251, Map 16, 1970: 43). Finally, in a 1972 article concerning the use of soapstone by the Kumeyaay, Michael Folk