How Indigenous Peoples Use the Yucca Plant
Ascher discusses the methods Indigenous peoples in the Americas use to work with the yucca plant. He writes:
“A rib from the North Shelter… was used to remove the pulp…in less time than was anticipated, the strand of fibers was freed from the coarser bark and pulp. After about two hours of use, here and there, the edge of the rib began to break through into cancellous tissue…Having demonstrated that they are wholly effective, we do not hesitate to identify notched scapulas and ribs as the tools with which the Durango people prepared yucca fiber for making cordage.” (Ascher, 1961, p.799-800).
These tools, created from ribs and scapulas, were vital for preparing yucca fibers, demonstrating the ingenuity and efficiency of these traditional methods.
Experimental Archaeology: More Than One Way to Approach a Problem
The phrase “there are many ways to skin a cat” rings true for experimental archaeology. Research reveals approximately 40-50 categories of skills within this field, reflecting its global diversity. Plant foraging is one such category. However, the methods vary greatly depending on the literature, the perspectives of living Indigenous peoples, and even individual or group techniques.
Notably, archaeologists and experimenters may interpret artifacts differently. Even if they agree on the intended use of an artifact, there are often multiple ways to utilize it. The yucca plant is a prime example, with numerous applications beyond its most obvious uses. Ascher’s work highlights how the Durango and Pima peoples developed deep, mutual relationships with plants like yucca—showing respect for and reliance on their environment.
The Role of Critical Anthropomorphism in Archaeology
Critical anthropomorphism—attributing human traits to non-human elements—is a practice widely embraced by many Indigenous groups. Modern researchers conducting experimental archaeology could benefit from incorporating this concept into the discussion sections of their work.
Ascher’s research supports this idea:
“Particular artifacts used in experiments are typical of those classes. Approaches to formulating or grouping artifacts into classes have been a major theme in archeological literature for the past 30 years.” (Ascher, 1961, p.805).
Recognizing the human connection to artifacts and their context can deepen our understanding of their purpose and significance.
Traditional Societies and Experimental Thinking
Ascher concludes his paper by reflecting on how naturally experimental thinking occurs in traditional societies. He writes:
“Consider the formal structure in the example given by Conant. The statement, ‘if I turn the key, the lock will spring,’ can be generalized to read: ‘If I do A, I will get B.’ Compare this with ethnographic pounder-making on Ua Haku presented above. In the first stage in the pattern, an irregular piece of stone is roughed into a cone with blows from an ax…” (Ascher, 1961, p.808).
This comparison illustrates how traditional societies use logic and experimentation in their practices, blending observation with action to achieve desired results. Experimental archaeology mirrors these traditional methods by reconstructing how tools and artifacts were used in the past.