Perhaps some knowledge of  exceptional verse proves we have gone anthropologist, dug up the brown guy, dug up the black guy, dug up the short guy, but didn't dig the luminous anthropology itself. Tamper with the Caucasoid at your own risk. This "vanishing knowability" of cultural introspection masks a global whitening.

So shall we excavate the Caucasoid. No, that animus is not just against the native, it is against all foreign, all natural, all human in the end. In every culture graffitied into English, penetrated like the Welsh street names crossed out on signposts, this attitude was transmitted to Americans who were foreign and native, made them attitudinal English, and then onto the Indian subcontinent, ipso facto, transmitted through Oxford and Cambridge as much as Harvard and Yale, to digitize the equivalent of every foreign national they recruit. It is the transmission of a non-culture, but the terms are changed. Substitute "global" for "English," but the values remain, the purpose being to denationalize, detribalize, deethnicize the foreign and make of all a new domesticated reality, that being of course what we call "science," but it is an anthropology without an anthropos. It prepares the way for the trans human.

The Caucasoid science paradigm is the trans human modern paradigm. Hence we say, THE CAUCASOID IS A SYMBOL OF THE MODERN meaning a substitute of itself for your own culture, your own language, your own values, your children and your family.

This leads to the overwhelming question regarding the demolition of the native: WHERE HAS THE GENERIC CAUCASOID NOT CONDUCTED CULTURAL WAR TO PRODUCE THE MODERN? To Pueblo elders keen to prevent the entrance of modernity, in sum the white man's heart so woefully lost in its exploration of the foreign it cannot connect to its own origins, our solution is to EXCAVATE THE CAUCASOID. Dig him up. Who is he, that white onion? He is accessible, you sleep with him, you eat with him. He is you. He's in your family, in your home man, in your school, in your TV, Microsoft online. He doesn't live abroad in caves. You know I think you should love him too, as much as you would any Bushman.

Is there a possible "pueblo modernity?" Impossible opposites. To be Hopi is to speak Hopi, live Hopi, respect Hopi. There is no room to be Hopi and be modern, any more than there is to be Christian. A "modern" Hopi is denatured. Denaturing Hopi or any other group by the Caucasoid Modern steals the heart. Steal the nature and replace it with modern. Then you are all done being Hopi or Zuni or Navajo or Chechen. Modernity is a diffusion of the FOLK. The children of the modern are so lost in the DARK MODERN HEART they think modernity is an identity.

That last sentence will appear on billboards during the Tribulation.

White science can be globalized Japanese or Russian in its anthropology. They all wear white coats.

Whoever seeks to find in it the other old demythologized lostness of itself is truly parasitic.

All of what is said here of the American tribes is transferable to family and subculture. Thus ancestry has been substituted with identities of no purpose to exclaim. The annihilation of the traditional in tribal societies and every assimilated subgroup is never good, although to say it that bald is offensive. This is also the point of that First Convocation of Indian Scholars (Ed. by Rupert Costo, 1970). In answering Hopi Charles Loloma about how to assume the traditional identity Momaday says, "I think that each of us who realizes that the native traditional values are important has a great obligation to convince the young of that, who may be wavering with alternatives...[of] the dominant society which is destroying the world in which it lives" (9). "It's really up to the older people"(10) to identify "the danger of superficial existence in the modern world" (10). To counter superficial existence he says "they have a primary obligation to tell their children and grandchildren about the traditional world, and try to show them by example and tell them explicitly that there is an option available to them, and that they're damn fools if they don't avail themselves of it" (10).

Acculturation

Thus acculturation is "a kind of one-way process in which the Indian ceases to be an Indian and becomes white man" (10). It is broader than that too, the Pennsylvania German ceased to be himself and became an English-American. Acculturation to the modern, being translated, means to steal the birth rite identity of the traditional, its language and customs and make the native a mascot of the modern. This is true of every subgroup that assimilates, whether Pennsylvania German, Hispanic, black, you name it. The anthropologists should excavate themselves, that is, excavate their Caucasoid to give them something to do, since they otherwise are the inventors and stalking horse for the modern against the traditional. Modern here is not the pejorative it seems if the native will take his tradition into it, or as Momaday says, that "it is good to go into the enemy's camp" (12). Steal his horses! But he has stolen your children!

Pull Out the Light Poles

That said, it remains to learn tradition from the elder. In the face of radical destruction this takes more than effort, it takes surrender. Without surrender the traditional dies. Take your pick, you can think like Katie Couric and all the like spokespersons for the modern like Charlie Rose, or like grandfather. Momaday says it is a duty to teach the young. He addresses the elder's reluctance: "I wonder if you have any idea of why they shut up at a certain point like that, why they won't talk to you" (15)? Charles Loloma, the Hopi, had said that when the power company installed electric poles by force "the people came out and pulled the poles all back out. These people didn't want the electricity'"(15). This is symbolic of the whole transmission of culture of the modern against the traditional. When the enemy enters the native camp it is called deliverance, but is really theft of the child. It is destruction of the tradition, which is obvious when white missionaries go to New Guinea, but not when the Internet sells social network.

You have to live it, not be curious of it.

Ben Barney, a Navajo, says he had a grandfather who taught him until the age of eight, but when he died he couldn't find a replacement. Another says, "my grandfather died, and he was one of the last men in the village who knew the whole ritual cycle of songs. He died without letting me or my father, or any of us record any of it. I think he felt that this thing that he had was too precious to just give out, and have it exposed to someone whom he never knew well. And he'd rather die with it than have that happen to it. It seems to me he was saying, you're not going to to live it. You're one of these people that's fighting for the electricity. (I am not, in fact)" (17). So that is the ticket to the traditional, the universal. You have to live it, not be curious of it. Surrender to the traditional! If you will not surrender, and the elders have any pride, they take it to the grave in sorrow. But it is not to be studied by post docs. It is to be lived. How many young think their elders outweigh the modern?

Lifeway

This point that you have to live it goes a long way toward knowing wilderness and identity and belief. It is not an intellectual function, living. "But he was saying, you're one of these people who are fighting for this. My people never had electricity. We never lived that way. And if I give you my lifeway, if I tell you my lifeway, you're going to sit and laugh at me, because you're laughing anyhow just by your behavior" (17).

Only among this remnant of American tribes does anyone dare thus to challenge the modern. Other subgroups embrace it like a drug. The lifeway is an iphone. The elders won't speak to this, "naturally they are not going to tell you. I mean, they can't. I can see why he felt there is no way to communicate experience; the essence of it, the reality of it. I believe he was saying: I could give you words, and you could put them down, but that wouldn't mean the same thing. It's entirely the same thing" (17).

This is reality versus the virtual, the track of a bear versus a video game. These things are important if you want anything left on the earth that isn't homogeneous and interchangeable.