Forty-eighth Annual Report of the Agricultural Experiment Station of Nebraska, February 1, 1935

This report differs from previous reports in two respects: it covers experimental work up to January 1, 1935, and it includes brief abstracts of publications since the last report. Previously most of the report dealt with work done before the end of the fiscal year; that is, work done between June 30 and January 1 was not reported until over a year later, for the most part. The present report corrects that defect, and in addition the abstracts of publications will make the report useful as a reference guide to published matter. The projects are discussed under subject headings and in addition to the abstracts, brief reports of progress in projects under way are included. Complete data for these projects are not included; rather an attempt has been made to show how far the work has gone and to indicate some of the directions or trends of the work. The drouth of the past summer reduced yields severely. As a result the collection of significant data on yields was almost impossible. A few of the Experiment Station workers have ben loaned to federal projects. Despite these handicaps many projects have been advanced and many have been completed.

Book Review of Archaeological Theory and the Politics of Cultural Heritage by Laurajane Smith

The passage of the Native American Graves Protection and Repatriation Act (NAGPRA) in 1991 significantly changed the way archaeology would be done in the United States. This act was presaged by growing complaints and resentment directed at the scientific community by Native Americans over the treatment of their ancestral remains. Many of the underlying issues came to a head with the discovery and subsequent court battles over the 9,200-year-old individual commonly known as Kennewick Man. This had a galvanizing effect on the discipline, not only perpetuating the sometimes adversarial relationship between archaeologists and Native Americans, but also creating a rift between those archaeologists who understood Native American concerns and those who saw their ancestral skeletal remains representing the legacy of humankind and thus belonging to everyone. Similar scenarios have emerged in Australia.