Comb Ridge And Its People

West of the Four Corners and east of the Colorado River, in southeastern Utah, a unique one-hundred-mile-long, two-hundred-foot-high, serrated cliff cuts the sky. Whether viewed as barrier wall or sheltering sanctuary, Comb Ridge has helped define life and culture in this region for thousands of years. Today, the area it crosses is still relatively remote, though an important part of a scenic complex of popular tourist destinations that includes Natural Bridges National Monument and Grand Gulch just to the west, Glen Canyon National Recreation Area and Lake Powell a bit farther west, Canyonlands National Park to the north, Hovenweep National Monument to the east, and the San Juan River and Monument Valley to the south. Prehistorically Comb Ridge split an intensively used Ancient Puebloan homeland. It later had similar cultural--both spiritual and practical--significance to Utes, Paiutes, and Navajos and played a crucial role in the history of European American settlement. To tell the story of this rock that is unlike any other rock in the world and the diverse people whose lives it has affected, Robert S. McPherson, author of multiple books on Navajos and on the Four Corners region, draws on the findings of a major, federally funded project to research the cultural history of Comb Ridge. He carries the story forward to contention over present and future uses of Comb Ridge and the spectacular country surrounding it.

In 1893 Frederick Jackson Turner famously argued that the generational process of meeting and conquering the supposedly uncivilized western frontier is what forged American identity. In the late twentieth century, “new western” historians dissected the mythologized western histories that Turner and others had long used to embody American triumph and progress. While Turner’s frontier is no more, the West continues to present America with challenging processes to wrestle, navigate, and overcome. The North American West in the Twenty-First Century, edited by Brenden W. Rensink, takes stories of the late twentieth-century “modern West” and carefully pulls them toward the present—explicitly tracing continuity with or unexpected divergence from trajectories established in the 1980s and 1990s. Considering a broad range of topics, including environment, Indigenous peoples, geography, migration, and politics, these essays straddle multiple modern frontiers, not least of which is the temporal frontier between our unsettled past and uncertain future. These forays into the twenty-first-century West will inspire more scholars to pull histories to the present and by doing so reinsert scholarly findings into contemporary public awareness.

More college students than ever are majoring in Outdoor Recreation, Outdoor Education, or Adventure Education, but fewer and fewer Americans spend any time in thoughtful, respectful engagement with wilderness. While many young people may think of adrenaline-laced extreme sports as prime outdoor activities, with Outdoors in the Southwest, Andrew Gulliford seeks to promote appreciation for and discussion of the wild landscapes where those sports are played. Advocating an outdoor ethic based on curiosity, cooperation, humility, and ecological literacy, this essay collection features selections by renowned southwestern writers including Terry Tempest Williams, Edward Abbey, Craig Childs, and Barbara Kingsolver, as well as scholars, experienced guides, and river rats. Essays explain the necessity of nature in the digital age, recount rafting adventures, and reflect on the psychological effects of expeditions. True-life cautionary tales tell of encounters with nearly disastrous flash floods, 900-foot falls, and lightning strikes. The final chapter describes the work of Great Old Broads for Wilderness, the Colorado Fourteeners Initiative, and other exemplars of “wilderness tithing”—giving back to public lands through volunteering, stewardship, and eco-advocacy. Addressing the evolution of public land policy, the meaning of wilderness, and the importance of environmental protection, this collection serves as an intellectual guidebook not just for students but for travelers and anyone curious about the changing landscape of the West.

* A cultural pilgrimage as well as an athletic one * Story blends personal adventure, middle-aged angst, the beauty of a landscape, history of exploration, and mysteries of the rise and fall of an ancient culture * By a critically acclaimed travel and adventure writer also famous for his exploits in Alaska's mountains * Includes photos by Greg Child of the landscape, Anasazi and Navajo ruins and rock art On September 1, 2004, three middle-aged buddies set out on one of the last geographic challenges never before attempted in North America: to hike the Comb Ridge in one continuous push. The Comb is an upthrust ridge of sandstone-virtually a mini-mountain range-that stretches almost unbroken for a hundred miles from just east of Kayenta, Arizona, to some ten miles west of Blanding, Utah. To hike the Comb is to run a gauntlet of up-and-down severities, with the precipice lurking on one hand, the fiendishly convoluted bedrock slab on the other-always at a sideways, ankle-wrenching pitch. There is not a single mile of established trail in the Comb's hundred-mile reach. The friends were David Roberts, writer, adventurer, famed mountaineer of decades past, at age 61 the graybeard of the bunch; Greg Child, renowned mountaineer and rock climber, age 47; and Vaughn Hadenfeldt, a wilderness guide intimately acquainted with the canyonlands, age 53. They came to the Comb not only for the physical challenge, but to seek out seldom-visited ruins and rock art of the mysterious Anasazi culture. Each brought his own emotions on the journey; the Comb Ridge would test their friendship in ways they had never before experienced. Searching for the stray arrowhead half-smothered in the sand or for the faint markings on a far sandstone boulder that betokened a little-known rock art panel, becomes a competitive sport for the three friends. Along the way, they ponder the mystery, bringing the accounts of early and modern explorers and archaeologists to bear: Who were the vanished Indians who built these inaccessible cliff dwellings and pueblos, often hidden from view? Of whom were they afraid and why? What caused them to suddenly abandon their settlements around 1300 AD? What meaning can be ascribed to their phantasmagoric rock art? What was their relationship to the Navajo, who were convinced the Anasazi had magical powers and could fly?

The canyon country of southeastern Utah is a land of dramatic contrast, with high mountains, tortuous canyons, towering monuments, hot deserts, and freezing alpine temperatures. Raising and herding cattle in this environment is more than challenging. At times, it is death-defying. Fin Bayles, a fourth-generation cattleman, learned well what it took to raise livestock in this forbidding terrain. Much was required of people who would prosper in a stingy land. In Cowboying in Canyon Country, with captivating wit and humor shared through prose, oral history, and poetry, Fin provides a window into the daily challenges facing such people. His life in the rural Four Corners region was filled with trials and adventure—a kaleidoscope of colorful personalities plying their trades; raising horses, mules, and hinnies; and caring for cattle and cowboys on the range. Saddle up with Fin for an unforgettable ride through yesteryear!

The Anaasází people left behind marvelous structures, the ruins of which are preserved at Mesa Verde, Chaco Canyon, and Canyon de Chelly. But what do we know about these people, and how do they relate to Native nations living in the Southwest today? Archaeologists have long studied the American Southwest, but as historian Robert McPherson shows in Viewing the Ancestors, their findings may not tell the whole story. McPherson maintains that combining archaeology with knowledge derived from the oral traditions of the Navajo, Ute, Paiute, and Hopi peoples yields a more complete history. McPherson’s approach to oral tradition reveals evidence that, contrary to the archaeological consensus that these groups did not coexist, the Navajos interacted with their Anaasází neighbors. In addition to examining archaeological literature, McPherson has studied traditional teachings and interviewed Native people to obtain accounts of their history and of the relations between the Anaasází and Athapaskan ancestors of today’s Hopi, Pueblo, and Navajo peoples. Oral history, McPherson points out, tells why things happened. For example, archaeological findings indicate that the Hopi are descended from the Anaasází, but Hopi oral tradition better explains why the ancient Puebloans may have left the Four Corners region: the drought that may have driven the Anaasází away was a symptom of what had gone wrong within the society—a point that few archaeologists could derive from what is found in the ground. An important text for non-Native scholars as well as Native people committed to retaining traditional knowledge, Viewing the Ancestors exemplifies collaboration between the sciences and oral traditions rather than a contest between the two.

Forced to go on a hiking trip with his Uncle Jack, fourteen-year-old Zach Walker heads to the desert near Bluff, Utah to search for an ancient staircase—the same one Zach’s father was looking for when he disappeared three years before. Once in the backcountry, Zach discovers prehistoric ruins, mysterious rock art, and a one-way portal to the past. When he steps through the portal, he finds himself trapped in the land of the Ancestral Puebloans—a place hit hard by severe drought and conflict. Zach soon runs out of food and water, but a native girl named Aqua rescues him and takes him to her village where her family adopts him. But the canyons are full of warfare and Zach wants to go home, despite his growing attachment to Aqua and her family. The problem is, nobody in Aqua’s village seems to know the way back to the twenty-first century. Will Zach spend the rest of his life in a land eight hundred years before his time? How will he ever find his way back to family and friends in Portland, Oregon? Includes Readers Guide.

Emerging from a School of American Research, this work reviews the general status of archaeological knowledge in 9 key regions of the Southwest to examine broader questions of cultural development, which affected the Southwest as a whole, and to consider an overall conceptual model of the prehistoric Southwest after the advent of sedentism.