Australian Archaeology
Archived at Flinders University: dspace.flinders.edu.au
Full Citation Details:
Creamer, H 1975. From the "Cultural Bind" to a solution - The
survey of Aboriginal sacred sites in New South Wales. 'Australian
Archaeology', no.2, 17-23.
rock a r t , and b u r i a l s i t e s , and how t h e i r own t r i b a l forebears found meaning i n l i f e . We have plans on t h e Survey t o introduce teaching about t h e s e t h i n g s f o r mixed c l a s s e s i n Armidale high schools i n 1975. This w i l l b r i n g them t o something l e s s than kingergarten s t a g e i n t h e i r understanding o f Aboriginal laws and c u l t u r e but it i s a necessary beginning.
Another group who a l r e a d y f e e l t h e lack of t h e i r own knowledge a r e men aged 30-60 who have shown signs of wanting t o absorb t h e r o l e s of t h e t r a d i t i o n a l system i n a somewhat
modernised form. We have plans on t h e Survey t o feedback t h e r e s u l t s o f our r e s e a r c h t o t h i s grou? by involving them i n p r o j e c t s t o p r o t e c t t h e s i t e s and a l s o , maybe, by a r e v i v a l of t h e i n i t i a t i o n s .
A whole new education and 'feedbackt system w i l l have t o be g r a d u a l l y b u i l t up, using a l l t h e old knowledge a s a b a s i s , t o g e t h e r with a l o t of new ideas coming from our thrashing out t o g e t h e r t h e present-day r e a l i t i e s t h a t our people have t o cope with. How t o get t h i s t o happen? Maybe I ' l l be able t o t e l l you i n a few y e a r s from now, a f t e r I ' v e graduated f u r t h e r i n my own i n i t i a t i o n !
Ray Kelly
N.S.W. National Parks &
Wildlife Service
FROM THE 'CULTURAL BIND' TO A SOLUTION
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THE SURVEY OF ABORIGINAL SACRED SITES I N NEW SOUTH WALES
Now t h a t Ray has outlined t h e circumstances which led the Aboriginal people i n t o t h e ' c u l t u r a l bind* a s he c a l l s it, my i n t e n t i o n i s t o show t h e p a r t played by t h e Survey t o encourage a
' r e v i v a l v o r 'renaissance' o f t h e Aboriginal c u l t u r e i n New South Wales. From o u r experience on the Survey I w i l l go on t o make some suggestions which can be applied t o research elsewhere i n Australia.
My view of t h e Sunrey i s f i r s t t h a t it i s a n a t u r a l development i n s o c i o l o g i c a l r e s e a r c h i n A u s t r a l i a and a s such i s c l o s e l y linked with t h e events of t h e p r e s e n t decade when we have witnessed an
e x t r a o r d i n a r y rise i n t h e p o l i t i c a l and ' c u l t u r a l ' awareness of minority groups t h e world over, e s p e c i a l l y among t h e Aboriginal people, and an i n c r e a s i n g d e s i r e t o p a r t i c i p a t e f i l l y i n matters concerning t h e i r d e s t i n y . Because of t h i s t h e Survey has
considerable s o c i a l consequences and r e s p o n s i b i l i t i e s .
Before we could even begin t o be e f f e c t i v e i n our work i t was necessary f o r us t o make t h e firm commitment t h a t t h i s r e s e a r c h was t o be f i r s t and foremost f o r t h e b e n e f i t of t h e Aboriginal
people. The b e l i e f upon which we operate on t h e Survey i s s t r a i g h t - forward enough
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b a s i c a l l y t h a t r e a l l y e f f e c t i v e Aboriginal'advancement cannot take place u n l e s s t h e Aboriginal people know where they had come from, and where they a r e going and what they hope t o achieve i n l i f e . To t h i s e x t e n t i t i s up t o t h e Survey t o give them t h e opportunity t o p a r t i c i p a t e i n a r e v i v a l of t h e i r c u l t u r e .
Work on t h e Survey then i s p r i m a r i l y motivated by t h e recognition of t h e f a c t t h a t Aboriginal advancement means having a p r i d e i n one's h e r i t a g e and a l s o having access t o t h a t h e r i t a g e . This is an important point. S i n c e t h e events which Ray has o u t l i n e d took place and t h e i n i t i a t i o n s ceased, knowledge about t h e old ways among t h e Aboriginal people h a s decreased t o t h e p o i n t where most younger Aboriginal people would have no way t o re-absorb t h e i r o r i g i n a l t r i b a l c u l t u r e even i f t h e y wanted t o because s o much of it is now e i t h e r l o s t forever, o r being kept a s e c r e t by t h e e l d e r s , o r e x i s t s i n t h e form o f academic papers. The t a s k would be impossible.
Hence, our job on t h e Survey i s t o a c t now t o preserve what s t i l l remains of t h e c u l t u r e , t o give t h e e l d e r s a means t o communicate t h e i r knowledge i n an atmosphere of t r u s t and understanding, and then t o feed back t h e r e s u l t s of our work i n a simple and e f f e c t i v e way t h a t can be i n s t a n t l y grasped by t h e ' g r a s s - r o o t s * Aboriginal people.
I t i s t h e more general task o f a l l o f u s t o c o n t r i b u t e t o t h e
renaissance of t h e Aboriginal c u l t u r e i n whatever d i r e c t and meaningful way we see possible.
These a r e not only my i d e a s and ambitions but they a r e shared by a majority o f t h e Aboriginal people. Wherever we work on t h e Survey we h e a r Aboriginal people saying t h e same t h i n g , 'We have a heritage, we a r e proud of t h a t h e r i t a g e and we want t o s e e it preserved'. For example, Ted F i e l d s , who writes i n our l o c a l Aboriginal Human ReZations NewsZetter has t h i s t o say:
"We have t h e choice
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whether whites a f f o r d us t h a t o r not-
of deciding whether we want t o become l o s t i n t h e mainstream of s o c i e t y o r i n s t e a d working towardsstrengthening and improving t h e function o f Aboriginal s o c i e t y as a d i s t i n c t strand w i t h i n the whote." (my emphasis)
The task i s not easy f o r a number o f reasons. To begin with, very few white Australians have any a p p r e c i a t i o n of t h e i r country's Aboriginal h e r i t a g e and where any understanding e x i s t s a t a l l , t h e chances a r e t h a t it w i l l be among those popular misconceptions which we should a c t r i g h t away t o c o r r e c t . One of t h e s e , t h a t t h e r e i s no Aboriginal c u l t u r e remaining i n New South Wales, was held by some experts' i n t h e f i e l d p r i o r t o our appointment on t h e Survey.
Perhaps it i s s t i l l held by some, and d o u b t l e s s by t h e m a j o r i t y o f Australians but our work has shown t h a t t h e Aboriginal people of New South Wales have a h e r i t a g e t h a t i s most d e f i n i t e l y worth preserving and a Survey which w i l l enable them t o achieve t h i s ambition.
Another major misunderstanding which i s widely accepted i s t h a t Aboriginal s o c i e t y has not evolved s i n c e t h e a r r i v a l of t h e European but t h a t it was, a s it were, 'frozen' i n a s o r t of t i m e capsule. This view implies t h a t t h e whole Aboriginal
c u l t u r e i s a ' s u r v i v a l ' from t h e p a s t , i n t h e way t h a t v l o r used t h e word, with no a l t e r n a t i v e i n today's world but t o i n t e g r a t e with white s o c i e t y and l o s e t h e Aboriginal i d e n t i t y a s quickly a s p o s s i b l e . In f a c t , t h i s i s n o t t h e case a t a l l and it i s
encouraging t o f i n d t h a t o f f i c i a l p o l i c i e s concerning t h e so c a l l e d " i n t e g r a t i o n " approach a r e beginning t o r e f l e c t t h i s awareness. Furthermore we can show t h a t t h e r e a r e r e a l l y very p o s i t i v e ways i n which t h e Aboriginal c u l t u r e has evolved s i n c e 1788. The way i n which t r a d i t i o n a l r e l i g i o u s b e l i e f s have been fused with C h r i s t i a n i t y , a s with t h e s y n c r e t i c c u l t of Birroogun
(Balugan) on t h e n o r t h c o a s t o f New South Wales is one example.
So a l s o was t h e d e c i s i o n n o t t o continue with t h e i n i t i a t i o n s a p o s i t i v e s t e p i n t h e e v o l u t i o n of Aboriginal s o c i e t y , i n an e f f o r t t o f i n d a p l a c e i n European s o c i e t y , t h e consequences of which turned i t from an emphasis on t h e t r a d i t i o n a l i n t o t h e present-day c u l t u r a l bind. A l l of which b r i n g s us back t o t h e Survey, which a c t i v e l y s e e k s t o promote a r e v i v a l of i n t e r e s t i n t h e c u l t u r e and hence t o b u i l d y e t another s t e p on t h e evolutionary ' l a d d e r ' .
My remarks s o f a r have o u t l i n e d t h e
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long-term' o b j e c t i v e s of t h e Survey without saying much about our more immediate plans.A l l r e s e a r c h t a k e s time and t h i s i s p a r t i c u l a r l y s o of anthropological r e s e a r c h which involves people. But it i s important t h a t i n t r y i n g t o achieve our long-term r e s u l t s we make s u r e t h a t t h e people with whom we a r e working do n o t become f r u s t r a t e d and l o s e i n t e r e s t i n t h e meantime and then mentally 'switch-off' t o t h e work. This of course a p p l i e s e q u a l l y well t o archaeological research i n A u s t r a l i a a t
p r e s e n t which i s becoming i n c r e a s i n g l y s o c i o l o g i c a l i n i t s perspectives.
A quote from a r e c e n t a r t i c l e i n Mankind on t h e a t t i t u d e s of Melanesian s t u d e n t s t o r e s e a r c h and fieldwork i n t h e s o c i a l s c i e n c e s throws some l i g h t on t h i s problem:
T h e view seen h e r e i s t h a t r e s e a r c h work has i t s v i c e s a s well a s i t s v i r t u e s . Frankly t h e term research, i s a t p r e s e n t c r e a t i n g t h e connotation of d i s l i k e everywhere i n t h e country. Research work t o Papua New Guineans i s a means t o s o l v e long term problems. Theirs a r e s h o r t term problems and they expect immediate r e t u r n . They become
f r u s t r a t e d and d i s i n t e r e s t e d when and if t h e i r expectations a r e n o t achieved soon
."
T h i s seems t o me t o sum up one of t h e major d i f f i c u l t i e s facing t h e Aboriginal p e o p l e and with which we had t o contend a t an e a r l y s t a g e on t h e Survey. There i s no denying t h a t achieving our t a n g i b l e long- term aims such a s a c q u i r i n g land t o p r o t e c t t h e s i t e s , t a k e s a long time, and o u r more d i f f i c u l t goal of r e s t o r i n g t h e Aboriginal h e r i t a g e t o i t s r i g h t f u l p l a c e t a k e s even longer. What s t e p s t o t a k e t o avoid f r u s t r a t i o n and disappointment s e t t i n g i n i n t h e
meantime, i s t h e q u e s t i o n . On t h e Survey we have overcome t h e problem o f accepting t h e d i s t a n t horizon which I have o u t l i n e d but a l s o adding
more immediate horizons which f a l l more e a s i l y w i t h i n o u r r e a c h . These ambitions which we have on t h e Survey a r e many and I w i l l consider only t h e main ones today.
The f i r s t concerns our plan t o appoint Aboriginal rangers a s guides f o r t h e s i t e s we a r e p r o t e c t i n g , and, i n a manner of speaking, a s 'guardians
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o f t h e Aboriginal h e r i t a g e . The men who we w i l l be seeking t o p o l i c e t h e s a c r e d s i t e s o f New South Wales w i l l n e c e s s a r i l y be e x c e p t i o n a l c h a r a c t e r s , combining a degree o f t r a d i t i o n a l knowledge w i t h an a b i l i t y t o handle a l l e v e n t u a l i t i e s i n t h e i r work. I t i s c e r t a i n t h e y w i l l f i n d themselves i n d i f f i c u l t ' c r i s e s of conscience' from t i m e t o time and t h e i r main worry w i l l be how b e s t t o s e r v e two masters-
t h e i r own people, and t h e 'establishment' and t h i s I b e l i e v e i s t h e dilemma i n which many Aboriginal l e a d e r s f i n d themselves today.
But having gained t h e t r u s t of a small b u t e n t h u s i a s t i c group o f Aborigines a s we have done on t h e Survey, how then t o reach t h e majority who although n o t i n a p o s i t i o n t o g r a s p t h e r a p i d developments which a r e t a k i n g p l a c e i n every f i e l d t h a t
concerns them, from welfare t o a n t h r o p o l o g i c a l r e s e a r c h , n o n e t h e l e s s c a r e very much about t h e i r d e s t i n y ? There i s no c l e a r answer t o t h i s problem but on t h e Survey we b e l i e v e t h a t e d u c a t i n g t h e c h i l d r e n i s a means t o educate t h e whole community. P a r e n t s o f course a r e t h e ones r e a l l y i n t h e c u l t u r a l bind, and have come t o terms with it i n various ways, most commonly manifested by d r i n k i n g and gambling. A s y e t t h e c h i l d r e n have no such r o u t i n e ! Our r a n g e r s w i l l be r e q u i r e d t o undertake excursions with Aboriginal c h i l d r e n f i r s t , then maybe European c h i l d r e n , t o v i s i t s i t e s o f general importance r a t h e r than t r u e 'sacred' s i t e s , t o l e a r n something about t h e i r h e r i t a g e . They can then pass a l i t t l e o f what t h e y have l e a r n t on t o t h e i r p a r e n t s . In t h i s way our feedback i s assured some degree o f success and a t l e a s t reaches t h e generation o f young people who w i l l b e n e f i t most d i r e c t l y from t h e r e v i v a l o f t h e Aboriginal c u l t u r e which t h e Survey seeks t o make p o s s i b l e .
This i s n o t t o say t h a t i t i s impossible t o i n v o l v e t h e o l d e r people and o u r experience on t h e Survey h a s shown t h a t i n c e r t a i n cases, attempts t o do s o may be q u i t e s u c c e s s f u l . For example we decided e a r l y l a s t y e a r t o i n v o l v e t h e Bellbrook
community i n a p r o j e c t t o fence i n t h e i r mission cemetery. S e v e r a l o f t h e o l d men o f t h e Thangetti t r i b e l i v e d on t h e mission and had requested t h i s a c t i o n during our f i r s t d i s c u s s i o n s with them about t h e Survey. A s an i n d i c a t i o n o f our goodwill and w i l l i n g n e s s t o produce p o s i t i v e , short-term r e s u l t s wherever p o s s i b l e , t h e e f f o r t q u i t e obviously was e s s e n t i a l .
I n t e r e s t i n g l y enough, t h e r e i s more t o t h i s o p e r a t i o n than meets t h e eye f o r although fencing t h e cemetery had an i n t r i n s i c value i n t h a t it mobilised t h e abundant labour on hand a t t h e r e s e r v e f o r a worthwhile community p r o j e c t , it a l s o showed us t h a t t h e o l d men were, i n a c e r t a i n s e n s e , p u t t i n g u s 'on t r i a l ' and f u r t h e r , playing f o r time themselves. For t h e s e were men who had been f u l l y i n i t i a t e d during t h e 1930's and c a r r i e d with them an understanding o f t h e s i t e s and c u l t u r e o f t h e T h a n g e t t i which t h e y
were a t f i r s t understandably dubious about sharing with us, even though Ray had l i v e d among them f o r most of h i s e a r l y l i f e . Asking us t o fence i n t h e cemetery was a kind of decoy t o lead u s away from t h e r e a l sacred s i t e s and keep us busy while they thought things over.
This shows t h a t i n any p r o j e c t s involving local communities, whether Aboriginal o r European, the s u r e s t path t o success i s n o t n e c e s s a r i l y t h e most d i r e c t . Our s t r a t e g y on t h e Survey has always been t o involve t h e Aboriginal
people i n t h e research during t h e i n i t i a l stages. I t could be argued t h a t i n a p r o j e c t such a s t h e Survey where information on sites and advice on t h e i r protection could come only from t h e Aboriginal people, t h e r e was no a l t e r n a t i v e t o t h i s approach, but t h a t archaeological p r o j e c t s a r e d i f f e r e n t and should be guided by a d i f f e r e n t s t r a t e g y . While I would go along with t h i s t o a c e r t a i n e x t e n t , it i s becoming increasingly obvious t h a t any p r o j e c t t h a t a f f e c t s t h e Aboriginal people nust involve them i n a meaningful p a r t i c i p a t i o n i n both t h e research and t h e r e s u l t s r i g h t from t h e s t a r t . This goes f o r anthropology, psychology, archaeology, l i n g u i s t i c s , community development, the l o t .
Involving t h e Aboriginal people i n archaeological research should begin as e a r l y a s looking f o r an area f o r fieldwork.
Indeed given t h e knowledge t h a t a number of o l d e r men i n New South Wales s t i l l have o f t r a d i t i o n a l matters and a l s o from t h e i r
experience a s drovers, s t a t i o n hands and t h e l i k e , t h e researcher
would be f o o l i s h not t o seek t h e i r advice a t an e a r l y stage. When 4 a decision has been reached, t h i s should be put t o a meeting of
l o c a l Aboriginal people i n t h e same way a s w e hold these meetings from t i m e t o time on t h e Survey. I t i s often necessary t o throw out a few ideas f i r s t f o r discussion r a t h e r than r i s k t h e
impression t h a t a decision has already been reached.
To end with, an o u t l i n e of t h e r e s u l t s o f our work on t h e Survey may be o f i n t e r e s t . In our "Site List", compiled i n J u l y 1974, w e documented a t o t a l o f 132 sacred, o r a t l e a s t ' s i g n i f i c a n t 1 s i t e s i n New South Wales. Since J u l y , we have a f u r t h e r 37 s i t e s on record and more a r e reported each week. Of t h i s new t o t a l of 169 sites, one o r both members of t h e team have v i s i t e d around 70 s i t e s , i n t h e p a s t 19 months, mostly within t h e New England, mid-north coast and f a r - n o r t h coast a r e a s o f t h e S t a t e which account f o r 65%
o f t h e t o t a l . This a r e a i s approximately 14,000 square miles i n which we have on record some 120 s i t e s a t present. In other words, there i s an o v e r a l l concentration of s i t e s i n t h e region of 1:117 sq m l s .
We have divided t h e s i t e s i n t o seven categories which a r e scheduled t o be revised f o r t h e next e d i t i o n of our s i t e list.
These a r e , i n o r d e r from most numerous t o l e a s t numerous:
1. Natural f e a t u r e s of mythological significance
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66 o r 43% from t h e J u l y figures;
2. Ceremonial s i t e s
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34 o r 22%;3. Burial grounds, both contemporary and ancient
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19 o r 12%;
4. A l l rock a r t s i t e s
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15 o r 10%;5. Carved t r e e s
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12 o r 8%;6. Stone arrangements
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4 o r 3%;7. Massacre s i t e s
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3 o r 2%.k c h more than nmnbers, however, t h e e x t e n t t o which t h i s d a t a provides a genuine i n s i g h t t o t h e f e e l i n g s o f t h e Aboriginal people i n New South Wales regarding t h e i r s i t e s and c u l t u r e i s of t h e g r e a t e s t importance. There i s no doubt t h a t t h e most sacred and s i g n i f i c a n t s i t e s , those which t a k e t h e Aboriginal people i n a d i r e c t l i n e back t o t h e i r t r a d i t i o n s which only r e a l l y were l o s t when t h e i n i t i a t i o n s ceased i n t h e l a t e 1930ts, a r e those i n t h e first t h r e e c a t e g o r i e s , t h e mythological,
ceremqnial and b u r i a l s i t e s which account f o r 77% of t h e t o t a l sample.
The preservation of t h e Aboriginal c u l t u r e i n New South Wales r e s t s upon these s i t e s . In t h e p a s t they provided l o c a l t e r r i t o r i a l landmarks f o r t h e hunting groups and i n a very r e a l sense t h e individual was 'owned1 by h i s o r h e r p a r t i c u l a r mountain.
This sense of belonging i s evident i n many a r e a s of New South Wales today and a s I have indicated, we have numerous examples o f such s i t e s on t h e Survey. The ceremonial grounds, including many o f t h e carved t r e e s and rock a r t s i t e s , a r e where t h e g r e a t i n i t i a t i o n s took place, and these symbolise t h e Aboriginal values and laws and t h e greatness of t h e r e l i g i o n which encouraged such a harmony between Man and Nature. Lastly a r e t h e b u r i a l grounds, t h e importance of t h e s e being f o r t h e l i v i n g r a t h e r than t h e dead, c r e a t i n g a s they s t i l l do, t h e v i t a l l i n k with p a s t generations, t h e ancestory upon which t h e Aboriginal h e r i t a g e r e s t s .
These a r e contemporary s i t e s and they a r e being given a contemporary r o l e . They a r e s t i l l landmarks, not only i n t h e t r a d i t i o n a l sense defining t h e land o f t h e Aboriginal people, but a l s o metaphorically a s t h e 'focus1 f o r i d e n t i t y i n t h e f u t u r e . The ceremonial grounds w i l l continue t o be symbolic of a r e l i g i o n , t h e values of which can be r e a d i l y appreciated i n today1 S conservation- minded world. The b u r i a l grounds w i l l remain as l i n k s with t h e p a s t , promoting a sense of i d e n t i t y with a h e r i t a g e o f which t o be proud.
This h e r i t a g e i n t o which we a r e researching belongs ultimately t o a l l of us a s Australians but first and foremost t o t h e Aboriginal people. Our task i s t o f a c i l i t a t e a renaissance of 'Aboriginalityl and t o seek every opportunity f o r it t o f i n d expression i n Australia today. I f I d i d n ' t hold t h e s e views I couldn't be undertaking the work t h a t I am doing on t h e Survey.
And i f we both d i d n ' t believe i n t h e r o l e o f t h e Survey t h a t I have outlined, then i t would be p o i n t l e s s t o have a Survey of Sacred S i t e s a t a l l . The f a c t t h a t t h e Survey h a s t o d a t e produced such encouraging r e s u l t s confirms our b e l i e f i n t h e s t r a t e g y o f c o n s u l t a t i o n and involve-
ment through which we communicate t h e ideas and aims of t h e r e s e a r c h . Put another way, t h e r e i s more t o a successful h e a l i n g t h a n removing t h e s t o n e from t h e p a t i e n t ' s body, a s any
nguloongurra o r ' c l e v e r 1 man w i l l t e l l you. The s e c r e t is t o g e t t h e timing r i g h t and t r u s t i n God t o do t h e r e s t . The time i s c e r t a i n l y r i g h t
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i t ' s up t o us t o do t h e r e s t .Howard Creamer
N.S.W. National Parks G W i l d l i f e Service
THE STATE, PEOPLE AND ARCHAEOLOGISTS
Though I was asked f o r t h i s c o n t r i b u t i o n because I am a ' l s t a t e l l o r llpublicqv a r c h a e o l o g i s t , I have no mandate t o speak f o r any o t h e r such a r c h a e o l o g i s t s i n A u s t r a l i a , nor do I intend t o d i s c u s s t h e i n t e r p r e t a t i o n o r administration of t h e various a c t s which throughout most of A u s t r a l i a l i m i t and c o n t r o l t h e a c t i v i t i e s o f p r o f e s s i o n a l a r c h a e o l o g i s t s . I suspect t h a t i t i s n o t t h e a c t u a l d e t a i l s o f l e g i s l a t i o n , b u t t h e p r i n c i p l e s of i t s i n t e r p r e t a t i o n which i s of most i n t e r e s t and relevance t o t h e f i r s t symposium of t h e AAA.
I t h e r e f o r e want t o t a l k about some of t h e p o t e n t i a l
problems which could a r i s e o r have a r i s e n between s t a t e a r c h a e o l o g i s t s , o t h e r a r c h a e o l o g i s t s , and Aborigines, using a s a b a s i s t h e experience of New South Wales over t h e p a s t f i v e y e a r s .
These can be summed up as:-
1. The p o t e n t i a l l y c o n f l i c t i n g demands of conservation and r e s e a r c h ;
2. The a p p a r e n t l y c o n f l i c t i n g i n t e r e s t s of a r c h a e o l o g i s t s and t h e Aboriginal community, which t h e s t a t e i s p e r f o r c e involved i n a r b i t r a t i n g .
A s t h i s paper i s focussed on t h e r o l e and s i t u a t i o n of s t a t e a r c h a e o l o g i s t s ( i . e . persons employed by government a u t h o r i t i e s t o a d m i n i s t e r l e g i s l a t i o n regarding archaeological s i t e s and m a t e r i a l )
I s h a l l simply r e f e r throughout i t t o o t h e r p r o f e s s i o n a l a r c h a e o l o g i s t s a s ''non-state a r c h a e o l o g i s t s ~ i n o r d e r t o avoid t h e o v e r - s u b t l e
d i s t i n c t i o n s between people working i n U n i v e r s i t i e s , Museums, on r e s e a r c h g r a n t s , e t c .
