This investigation examined effect of news photographs of Iraq war casualties on reader emotional response and attitudes about U.S. military presence, and the impact of inoculation pretreatments. Three print news conditions were used: photographs with caption, photographs accompanied by full text, and text. Photographs plus caption elicited greater emotional response and reduced support for continued U.S. presence, although effect sizes were small. A second study revealed that inoculation treatments reduced the influence, but effects were limited to women.

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The relationship between archaeologists and the communities that they work with has often been tenuous. Establishing a strong rapport with community members can be hampered by relatively short field time, limited interactions between the researchers and the community, and unequal power relations. The relationship further erodes when access and curation of artifacts are restricted, ABSTRACTRecent trends in the practice of archaeology have seen the emergence of the active involvement of stakeholders in the research process. This is an important development, given that the relationship between archaeologists and the communities that they work with has been tenuous, particularly when archaeological findings contest ethnic identities. As a case in point, the findings of the Ifugao Archaeological Project (Philippines) question the bases of Ifugao identity. Ifugao identity is centered on wet-rice production and resistance to colonialism. Previously, the dating of the inception of the Ifugao rice terraces was placed at 2,000 years ago. The findings of the Ifugao Archaeological Project (IAP), however, suggest that the construction of the terraces coincided with the arrival of the Spanish in the northern Philippines. Initially, this finding did not sit well the larger Ifugao descendant communities, but, as our article narrates, the pursuit to actively involve stakeholders in the research process resolved this issue. Our experience in Ifugao has shown that the inclusion of the voices of stakeholders in the interpretation of the past is inadequate because it suggests that indigenous stakeholders are simply contributors to, and not co-investigators of, research projects. As our work in Ifugao demonstrates, primary stakeholders are now co-investigators (exemplified by this coauthored article).Una tendencia reciente en la práctica arqueológica es la participación activa de las comunidades de descendientes en el proceso de investigación. Esto representa un desarrollo importante, ya que la relación entre los arqueólogos y las comunidades con las que trabajan ha sido endeble, particularmente cuando los hallazgos arqueológicos tienen el potencial de poner en tela de juicio las identidades étnicas de estas mismas comunidades. Un ejemplo de ello son los descubrimientos del Proyecto Arqueológico Ifugao (IAP por sus siglas en inglés) los cuales nos obligan a repensar la historia y la manera en que los habitantes de Ifugao, Filipinas, se conciben en relación a la manera en que han sido presentados en la narrativa histórica filipina. La identidad de los habitantes de Ifugao está basada en la producción de arroz anegado y en la narrativa histórica que destaca el hecho de que los españoles nunca los colonizaron. Anteriormente se consideraba que las primeras terrazas de arroz fueron construidas hace 2,000 o 3,000 años. Sin embargo, los hallazgos del IAP sugieren que las terrazas se establecieron en una época más tardía que coincide con la llegada de los españoles al norte de Filipinas. Inicialmente, estos descubrimientos no fueron bien rec...

The diverse archaeology and colonial history of Southeast Asia have influenced ideas of cultural heritage. From policy to general perception to academic discourse, discussions of cultural heritage are as diverse as the population of Southeast Asia. Archaeology, however, is in the best position to contribute to these discussions, as the discipline is primarily concerned with tangible heritage, and archaeologists frequently work with descendant communities. This aspect of archaeology, commonly referred to as public or community archaeology, is a significant shift in the practice of the discipline. With the active involvement of stakeholders in our work, communities are able to relate the long forgotten past to their cultural identities, empower them to own their past, and provide a better appreciation of the work of archaeologists. This chapter calls for an engaged Southeast Asian archaeology to develop a more nuanced discussion on cultural heritage. It focuses on work with the Ifugao (Philippines) as a case study to highlight the importance of community involvement.

Water symbolisms permeate Ifugao religion, rituals, and oral tradition. Water plays a part in death, rebirth, and cleansing in Ifugao cosmology. As such, Ifugaos consider water as sacred. However, water is also central in Ifugao economy and politics. As a culture that highly values intensive wet-rice production in a mountain environment, managing access to water is necessary to maintain stability. Ifugao practices follow what Richard O'Connor described as the "agro-cultural complex" in which agricultural practices, social systems, and political, historical, and, cultural changes are understood as interlocking processes (O'Connor 1995). In this paper, we focus on the relationship between Ifugao water and agricultural rituals with the synchronizing and sequencing of agricultural activities. Using the concept of self-organization, we argue that water and agricultural rituals in Ifugao are not only meant to reinforce community cohesion, they also synchronize the farming activities crucial to a terraced ecology. Utilizing the practice of puntunaan (a ritual plot or parcel in the centre of an agricultural district) and the institution of tomona (the ritual leader of an agricultural district) as a case study, we observed that disruptions in the water and rice rituals stimulated great change in Ifugao sociopolitical organization.