[Alavon]

Well, I came back from Philadelphia and I guest it's time for a :
BACKLOG BREAKER!!!

Originally Posted by Kaijo

There doesn't have to be an element of thievery around it at all.

Unfortunately, there is:

Archaeology (Anthropology) Code of Ethics*
*(It took me a while to write all of this down so I hope you'll take the time to read it through)

Spoiler for Code of Ethics:

I. Preamble

Anthropological researchers, teachers and practitioners are members of many different communities, each with its own moral rules or codes of ethics. Anthropologists have moral obligations as members of other groups, such as the family, religion, and community, as well as the profession. They also have obligations to the scholarly discipline, to the wider society and culture, and to the human species, other species, and the environment. Furthermore, fieldworkers may develop close relationships with persons or animals with whom they work, generating an additional level of ethical considerations

In a field of such complex involvements and obligations, it is inevitable that misunderstandings, conflicts, and the need to make choices among apparently incompatible values will arise. Anthropologists are responsible for grappling with such difficulties and struggling to resolve them in ways compatible with the principles stated here. The purpose of this Code is to foster discussion and education. The American Anthropological Association (AAA) does not adjudicate claims for unethical behavior.

The principles and guidelines in this Code provide the anthropologist with tools to engage in developing and maintaining an ethical framework for all anthropological work.

II. Introduction

Anthropology is a multidisciplinary field of science and scholarship, which includes the study of all aspects of humankind--archaeological, biological, linguistic and sociocultural. Anthropology has roots in the natural and social sciences and in the humanities, ranging in approach from basic to applied research and to scholarly interpretation.

As the principal organization representing the breadth of anthropology, the American Anthropological Association (AAA) starts from the position that generating and appropriately utilizing knowledge (i.e., publishing, teaching, developing programs, and informing policy) of the peoples of the world, past and present, is a worthy goal; that the generation of anthropological knowledge is a dynamic process using many different and ever-evolving approaches; and that for moral and practical reasons, the generation and utilization of knowledge should be achieved in an ethical manner.

The mission of American Anthropological Association is to advance all aspects of anthropological research and to foster dissemination of anthropological knowledge through publications, teaching, public education, and application. An important part of that mission is to help educate AAA members about ethical obligations and challenges involved in the generation, dissemination, and utilization of anthropological knowledge.

The purpose of this Code is to provide AAA members and other interested persons with guidelines for making ethical choices in the conduct of their anthropological work. Because anthropologists can find themselves in complex situations and subject to more than one code of ethics, the AAA Code of Ethics provides a framework, not an ironclad formula, for making decisions.

Persons using the Code as a guideline for making ethical choices or for teaching are encouraged to seek out illustrative examples and appropriate case studies to enrich their knowledge base.

Anthropologists have a duty to be informed about ethical codes relating to their work, and ought periodically to receive training on current research activities and ethical issues. In addition, departments offering anthropology degrees should include and require ethical training in their curriculums.

No code or set of guidelines can anticipate unique circumstances or direct actions in specific situations. The individual anthropologist must be willing to make carefully considered ethical choices and be prepared to make clear the assumptions, facts and issues on which those choices are based. These guidelines therefore address general contexts, priorities and relationships which should be considered in ethical decision making in anthropological work.

III. Research

In both proposing and carrying out research, anthropological researchers must be open about the purpose(s), potential impacts, and source(s) of support for research projects with funders, colleagues, persons studied or providing information, and with relevant parties affected by the research. Researchers must expect to utilize the results of their work in an appropriate fashion and disseminate the results through appropriate and timely activities. Research fulfilling these expectations is ethical, regardless of the source of funding (public or private) or purpose (i.e., "applied," "basic," "pure," or "proprietary").

Anthropological researchers should be alert to the danger of compromising anthropological ethics as a condition to engage in research, yet also be alert to proper demands of good citizenship or host-guest relations. Active contribution and leadership in seeking to shape public or private sector actions and policies may be as ethically justifiable as inaction, detachment, or noncooperation, depending on circumstances. Similar principles hold for anthropological researchers employed or otherwise affiliated with nonanthropological institutions, public institutions, or private enterprises.
A. Responsibility to people and animals with whom anthropological researchers work and whose lives and cultures they study.

1. Anthropological researchers have primary ethical obligations to the people, species, and materials they study and to the people with whom they work. These obligations can supersede the goal of seeking new knowledge, and can lead to decisions not to undertake or to discontinue a research project when the primary obligation conflicts with other responsibilities, such as those owed to sponsors or clients. These ethical obligations include:

* To avoid harm or wrong, understanding that the development of knowledge can lead to change which may be positive or negative for the people or animals worked with or studied
* To respect the well-being of humans and nonhuman primates
* To work for the long-term conservation of the archaeological, fossil, and historical records
* To consult actively with the affected individuals or group(s), with the goal of establishing a working relationship that can be beneficial to all parties involved

2. Anthropological researchers must do everything in their power to ensure that their research does not harm the safety, dignity, or privacy of the people with whom they work, conduct research, or perform other professional activities. Anthropological researchers working with animals must do everything in their power to ensure that the research does not harm the safety, psychological well-being or survival of the animals or species with which they work.

3. Anthropological researchers must determine in advance whether their hosts/providers of information wish to remain anonymous or receive recognition, and make every effort to comply with those wishes. Researchers must present to their research participants the possible impacts of the choices, and make clear that despite their best efforts, anonymity may be compromised or recognition fail to materialize.

4. Anthropological researchers should obtain in advance the informed consent of persons being studied, providing information, owning or controlling access to material being studied, or otherwise identified as having interests which might be impacted by the research. It is understood that the degree and breadth of informed consent required will depend on the nature of the project and may be affected by requirements of other codes, laws, and ethics of the country or community in which the research is pursued. Further, it is understood that the informed consent process is dynamic and continuous; the process should be initiated in the project design and continue through implementation by way of dialogue and negotiation with those studied. Researchers are responsible for identifying and complying with the various informed consent codes, laws and regulations affecting their projects. Informed consent, for the purposes of this code, does not necessarily imply or require a particular written or signed form. It is the quality of the consent, not the format, that is relevant.

5. Anthropological researchers who have developed close and enduring relationships (i.e., covenantal relationships) with either individual persons providing information or with hosts must adhere to the obligations of openness and informed consent, while carefully and respectfully negotiating the limits of the relationship.

6. While anthropologists may gain personally from their work, they must not exploit individuals, groups, animals, or cultural or biological materials. They should recognize their debt to the societies in which they work and their obligation to reciprocate with people studied in appropriate ways.
B. Responsibility to scholarship and science

1. Anthropological researchers must expect to encounter ethical dilemmas at every stage of their work, and must make good-faith efforts to identify potential ethical claims and conflicts in advance when preparing proposals and as projects proceed. A section raising and responding to potential ethical issues should be part of every research proposal.

2. Anthropological researchers bear responsibility for the integrity and reputation of their discipline, of scholarship, and of science. Thus, anthropological researchers are subject to the general moral rules of scientific and scholarly conduct: they should not deceive or knowingly misrepresent (i.e., fabricate evidence, falsify, plagiarize), or attempt to prevent reporting of misconduct, or obstruct the scientific/scholarly research of others.

3. Anthropological researchers should do all they can to preserve opportunities for future fieldworkers to follow them to the field.

4. Anthropological researchers should utilize the results of their work in an appropriate fashion, and whenever possible disseminate their findings to the scientific and scholarly community.

5. Anthropological researchers should seriously consider all reasonable requests for access to their data and other research materials for purposes of research. They should also make every effort to insure preservation of their fieldwork data for use by posterity.
C. Responsibility to the public

1. Anthropological researchers should make the results of their research appropriately available to sponsors, students, decision makers, and other nonanthropologists. In so doing, they must be truthful; they are not only responsible for the factual content of their statements but also must consider carefully the social and political implications of the information they disseminate. They must do everything in their power to insure that such information is well understood, properly contextualized, and responsibly utilized. They should make clear the empirical bases upon which their reports stand, be candid about their qualifications and philosophical or political biases, and recognize and make clear the limits of anthropological expertise. At the same time, they must be alert to possible harm their information may cause people with whom they work or colleagues.

2. Anthropologists may choose to move beyond disseminating research results to a position of advocacy. This is an individual decision, but not an ethical responsibility.

IV. Teaching
Responsibility to students and trainees

While adhering to ethical and legal codes governing relations between teachers/mentors and students/trainees at their educational institutions or as members of wider organizations, anthropological teachers should be particularly sensitive to the ways such codes apply in their discipline (for example, when teaching involves close contact with students/trainees in field situations). Among the widely recognized precepts which anthropological teachers, like other teachers/mentors, should follow are:

1. Teachers/mentors should conduct their programs in ways that preclude discrimination on the basis of sex, marital status, "race," social class, political convictions, disability, religion, ethnic background, national origin, sexual orientation, age, or other criteria irrelevant to academic performance.

2. Teachers'/mentors' duties include continually striving to improve their teaching/training techniques; being available and responsive to student/trainee interests; counseling students/ trainees realistically regarding career opportunities; conscientiously supervising, encouraging, and supporting students'/trainees' studies; being fair, prompt, and reliable in communicating evaluations; assisting students/trainees in securing research support; and helping students/trainees when they seek professional placement.

3. Teachers/mentors should impress upon students/trainees the ethical challenges involved in every phase of anthropological work; encourage them to reflect upon this and other codes; encourage dialogue with colleagues on ethical issues; and discourage participation in ethically questionable projects.

4. Teachers/mentors should publicly acknowledge student/trainee assistance in research and preparation of their work; give appropriate credit for coauthorship to students/trainees; encourage publication of worthy student/trainee papers; and compensate students/trainees justly for their participation in all professional activities.

5. Teachers/mentors should beware of the exploitation and serious conflicts of interest which may result if they engage in sexual relations with students/trainees. They must avoid sexual liaisons with students/trainees for whose education and professional training they are in any way responsible.

V. Application

1. The same ethical guidelines apply to all anthropological work. That is, in both proposing and carrying out research, anthropologists must be open with funders, colleagues, persons studied or providing information, and relevant parties affected by the work about the purpose(s), potential impacts, and source(s) of support for the work. Applied anthropologists must intend and expect to utilize the results of their work appropriately (i.e., publication, teaching, program and policy development) within a reasonable time. In situations in which anthropological knowledge is applied, anthropologists bear the same responsibility to be open and candid about their skills and intentions, and monitor the effects of their work on all persons affected. Anthropologists may be involved in many types of work, frequently affecting individuals and groups with diverse and sometimes conflicting interests. The individual anthropologist must make carefully considered ethical choices and be prepared to make clear the assumptions, facts and issues on which those choices are based.

2. In all dealings with employers, persons hired to pursue anthropological research or apply anthropological knowledge should be honest about their qualifications, capabilities, and aims. Prior to making any professional commitments, they must review the purposes of prospective employers, taking into consideration the employer's past activities and future goals. In working for governmental agencies or private businesses, they should be especially careful not to promise or imply acceptance of conditions contrary to professional ethics or competing commitments.

3. Applied anthropologists, as any anthropologist, should be alert to the danger of compromising anthropological ethics as a condition for engaging in research or practice. They should also be alert to proper demands of hospitality, good citizenship and guest status. Proactive contribution and leadership in shaping public or private sector actions and policies may be as ethically justifiable as inaction, detachment, or noncooperation, depending on circumstances.

VI. Epilogue

Anthropological research, teaching, and application, like any human actions, pose choices for which anthropologists individually and collectively bear ethical responsibility. Since anthropologists are members of a variety of groups and subject to a variety of ethical codes, choices must sometimes be made not only between the varied obligations presented in this code but also between those of this code and those incurred in other statuses or roles. This statement does not dictate choice or propose sanctions. Rather, it is designed to promote discussion and provide general guidelines for ethically responsible decisions.

Originally Posted by Kaijo

Rich people get bored, and many are into art. It's a status symbol to have a rare piece that no one does. Or they like creating their own personal museum and showing off rare pieces. In this light, it's not unusual for them to look for archeologists with promising research or digs, and hire them.


Sort of a "I'll pay for all expenses, and don't worry about the artifacts, because I'll be displaying them in a museum with your name as the discoverer, even though legally they'll belong to me."

Of course, there will always be those who traffic in less-than-legal means, but Im just throwing this out as one method that is used. There are unscrupulous people out there.

Anyways, it's not entirely clear about the Scrya clan and their reasons, although Chrono said something about Yuuno not having the backing of a Scrya clan member when he was made librarian in the manga, so apparently the Scrya clan name does have some weight.

It's one of the things I'm gonna address in a future fic; got it plotted out for my "Red Jewel Diaries" series.

Yes, you have a point there but I'm sad to say that you fell into a trap. If you know any better, then you would actually TALK to Archaeologists instead in relying in what you hear from people who are not engaged in Anthropological research (which Archaeology is part of). That is a very big "no-no" in our field.

On the other hand, you are right when you said that it does not have to be in thievery fashion but then you added "rich people". You make it sound as though we were living in the 1800's (when Archaeology was at its peak). If an older and much more experience Archaeologist/Anthropologist heard what you said, you would have gotten an earful. The problem that you are having is that you are mixing facts with old tactics. Yes, we can get hire by a company to PROTECT sites/artifacts (as well as to understand them) but never to sell. Many of the artifacts that are found worldwide belong to that country and there are "wars" within the Anthropological/Archaeological communities such as the Rosetta Stone (in England) and the Nefertiti Bust** (in Germany) controversies. Please do not get me started on Reparation Laws.

But at least you are trying to answer a question but this time, TALK to people instead of using the internet. Trust me, it works wonders.

And about your "Red Jewel Diaries"...I'm looking forward to it. :3

**-I usually do not recommend Wikipedia but it was close enough to the truth...

Originally Posted by Keroko

It's more that archaeologists dig up ancient relics to discover more about the civilization to which those relics belong, not for monetary gain. When a relic is discovered, it is generally studied extensively for a long period of time (the more unique the relic, the longer it is studied) and if memory serves, the majority don't even end up in musea at all, instead spending time in storage only to be brought out for more research.

To sell a relic merely to make money would go against an archaeologists goal of searching for these relics in the first place. They do their work to discover more about civilizations, not to find valuable objects. An archaeologist would find a tablet describing a previously undiscovered way of living for a society to be infinitely more valuable than a golden cup.

Or so I believe to recall. I can have a bit of a romantic vision when it comes to archeology.

You are right there but it's not all that great.

Originally Posted by Kaijo

Yeah, but you asked how they would make money. If they aren't attached to a university or a major organization, they would be privately funded by rich people. They'd still get to study pieces, and perhaps be allowed to donate some. But rich people would want a return on their investment. It doesn't have to be shady or bad at all.

Think along the lines of an independent contractor.

If you're familiar with Stargate, Daniel Jackson was an archeologist. But people didn't want to believe his theories, so he had problems making ends meet financially.

Originally Posted by Kaijo

Alright, don't take my word for it:
http://www.rockymountainindependent....ds-of-history/

Pierantoni, French and crew chief Huizinga are part of an archaeological crew recording a historic Anasazi relic site located along a path planned for energy exploration, somewhere in a sun-baked piñon forest near the Colorado-New Mexico border. They represent no university. They are collecting for no museum. They are paid by an independent company and are archaeologists for hire.

Truth is, the vast majority of archaeologists working in the U.S. are in the private sector. Call them consulting archaeologists, contract archaeologists, cultural resource management (CRM) consultants or, as they often call themselves, just plain “shovel bums.”

I can dig up more links for ya, if ya want.

Edit: Actually, I wanna toss this up there for those who are curious (as I learned a few things, too): http://www.imacdigest.com/shipwrek.html

Some excerpts: Archaeology as a "science" was born out of the older occupation of Antiquarianism, which was spurred on in the late 18th century by the Napoleanic conquests of Egypt and the subsequent expansions of Western civilization during the age of imperialism into areas of ancient and exotic cultures. Many "objects" of these cultures became desirable as art (as in the Elgin marbles) and as curiosities (as in mummies from Egypt). This was considered for many years a legitimate occupation and many early archaeological observations and material come to us from this period.

During this time period colleges and universities began sending out expeditions staffed with students. This was at first met with a great deal of skepticism from the "real" archaeologists who worked in the institutions. So those universities and colleges had to show that they too were "legitimate" and added stricter protocols for the assessments of data collected at archaeological sites.

The truth is, by hiring professional archaeologists the private sector is just as competent as the universities to conduct archaeological investigations, sometimes more so. This is due to the high cost of explorations -- something that the public sector is increasingly unwilling and unable to support. The deep seas are now increasingly open to the private sector because of the new technologies available.

It's interesting to see where Archaeology came from, and that Universities actually had to fight to prove they were legitimate once. But the end result is that the private sector is actually the major source of archaeology today. And here I thought it was just a small part. I guess I learn something new every day.

Nice research (I mean it )...but you do not know the REASON behind it. Why do we work for private companies?

Two reasons:

1. Private Company's (Such as Odyssey Marine Exploration inc.):

We work for them to make sure that they don't do anything stupid with the artifacts/remains. While it is true that some "company's" do seek out remains for the monetary value, we get hire by them to help out while at the same time we "keep an eye on them". Either we help out with their so-called "dream" or watch more artifacts succumb against mankind's lack of appreciation to its past history. In other words, "damn if we do, damn if we don't".

2. Companies that are going to build upon the soil of a Archaeological Site (Mostly near the highway):

If a company is trying to erect a building and finds Archaeological remains, it is against the law not to report it because it might be an important site that could potentially be included in the National Register of Historic Places. So we come in to check it out; I know this because I work for the Archaeological Services located I live which is affiliated with the University.

What I'm trying to say that it's not so easy to understand Archaeology or appreciate it without talking with a person who works in that field. I could go on but I really don't want to derail the thread.

But this is what happens when we are called in:

Spoiler for Phases:

Cultural resource management in the United States is conceived as a three-part process, involving: (1) identification; (2) evaluation; and (3) treatment of archaeological resources. All three are rooted in the notion of National Register significance.

• Identification asks "Is there a site (historic property, resource)? It generally involves a simple presence/absence test (although finding sites is no simple matter). Phase I archaeological surveys ("identification surveys") correspond to this phase.

• Evaluation assumes a site has been located, and asks "Is the site significant?"—which means"Is it eligible for inclusion in the National Register of Historic Places?" Surveys that evaluate sites are commonly called Phase II or "Site Evaluation" surveys.

• Treatment involves the handling of sites that are significant and likely to be adversely affected by a project. The goal is to avoid, or mitigate, the likely impact so as to preserve the data contained in the site. Treatment may include several options, including avoiding the site or redesigning the project to avoid any impact to it; excavation to recover the data prior to disturbance; or even burying the site to protect it. Archaeological excavations designed to obtain significant data prior to disturbance through construction are commonly called Phase III "mitigation" or "data recovery" operations.

• Phase I Intensive Survey: Background research, field reconnaissance, subsurface testing (shovel test pits), laboratory analysis, report preparation.

• Phase II Site Evaluation: Description of Phase I work, goals of survey (define site boundaries, determine site integrity, data potential, temporal and cultural features, determine potential National Register eligibility), field testing (combination of shovel test pits and meter units), results, statements of potential eligibility.

• Phase III Data Recovery: Summary of Phase I and II studies, goals of the data recovery (e.g., to study prehistoric base camps and settlement systems), excavation and analyses, conclusions about quality of data recovered and usefulness.

But...yes. We don't get a lot of money for our work so we get hired by companies (not Rich People) but if that's what someone's looking for, as well as Indiana Jones adventure then they better change career. To survive in this field, one must have these five important characteristics:

1. Passion
2. Compassion
3. Attitude
4. Knowledge
5. Patience

If you are missing ANY OF THESE, and I mean ANY OF THESE, you will fail. Do what you love and the money will follow.

If all we wanted were rich people to sponsor us to dig up insects artifacts to sell back to them, then why go through all that trouble of spending a good chunk of our life studying Archaeology? All we have to do is go to a site, dig up dinosaur bones artifacts and sell it through the black market. It would be so much simpler.

One last thing; we usually get grants that pays for our digs as well as to its workers. We also get donations from other people to HELP us protect our cultural heritage (and I mean all of mankind); never to sell.

And that's that. If you have any question's or comments, please do not hesitate to PM me. Thanks.

...

Now I'm going to turn back to an immature brat. :3

Why do I suddenly want to ship Yuuno/Alavon?

First, I get paired of with RadiantBeam (not that I ever complained...) then Yuuno? @___@

I can see it now: them getting into the shower together after a long day of digging in the dirt, and I better just stop right there

00-Raiser you perv.

Roger that, and have fun.

Oh, I did. :3 And I'll get back to you.

Originally Posted by Satashi

*facepalm*

Spoiler for NSFW:

Syn panted above Vivio, their lips parting just long enough to take an intake of air. "Oh Vivio... Vivio..."

"Syn...Syn..." The blonde closed her eyes, kissing her lover again.

"No, really, I mean oh VIVIO!"

"......If you're making a pun of "oh god",I'm going to throw you through that wall.

Syn chuckled nervously. "Er..no..." She kissed her girlfriend quickly.

"Oh... myself... myself..." The words worked as she had hoped and Syn collasped into a helpless fit of laughter, so much so that she had to roll off of her and curl into a ball to work out the giggles. "See? That's what you get." Vivio stuck out her tongue and laughed as well.

*bursts into laughter for a good three minutes*

Originally Posted by Raging Heart

Vivio A nun?

* RH passes out and falls down*

I actually have a fic titled, "MY GUARDIAN ANGEL" which has Nanoha as a Nun...

Originally Posted by Satashi

*peeks in on lemon*

Spoiler for peek!:

"Calm down, Vivio," Lutecia's soft words made the blonde blush lightly. "We've waited for a long time... I'm not going anywhere." Light brushing fingertips touched the younger girl's face. "Its okay... for us to take our time..." Leaning down, she carefully kissed her soon to be lover.

MEANIE! >3

Originally Posted by Satashi

Christmas was always a fun time for me. Nanoha-mama was really into the holiday, so we always had a fun time. Currently she was outside out house on a ladder I was holding for her. A string of Christmas lights were hanging from her side as she merrily stapled the cord to the house. In fact, we were both singing a small Christmas carol that was playing on the radio curtsy of Raising Heart -who now sported one red wing and one green wing in true holiday fashion. One thing about Christmas that I enjoy now that I was a teenager was that my eyes matched the holiday. Back when I was younger people would tease me about it, but now I really enjoy the fact I was 'christmasy' all the time now. Mama started climbing down the ladder and I moved out of her way so we could shift it over a few feet so she could go back up. After a playful curse to aunt Hayate about 'anti-flying laws', Nanoha-mama started climbing back up while I fed her the Christmas lights again.

Another Nanoha Christmas Story
By: Satashi

Coming soon in a Fon Filia near you!

*drools*

MOOOOOOOOOOOOOOOOORE! Can't wait for the release! XD

Originally Posted by Thunderbird

Nanoha: Alright we're done! Fate-chan if you would please

Fate: *grumble* how did I turn into a power generator? *zaps*

*laughs for more than three minutes and then hiccups*

Originally Posted by RadiantBeam

Fine, fine!

@Knight: Wanna join my harem since I can't marry you?

That'sssssss better, o Harem Mistress...

Originally Posted by Satashi

Like I said before, PS!Vivio isn't a fic everyone will like, and I put that at the very beginning to warn people on it. I like it because I like Syn, and the story is mainly about Syn and vivio. That's why its an AU. AU means things change, which means its no longer a real Nanoha fic. In that concept, its fine. I never played it off to be a canon fic, and never intended it to be. Its an AU, not a Nanoha fic, and I never claimed it to be otherwise.

Same with Vampire!Fate, most everyone I know loves that fic, I have a crap ton of fanart for it, and get messages almost every day about it. Its still an AU and isn't really a Nanoha fic. I could change the names and make an original novel out of it.

The point is that's what the AU genre is there for. Its purposely NOT the real thing. There are different degrees of this, yeah, but like I said, that's the purpose. In this aspect, I don't consider anything wrong with Vampire!Fate

I LOVE Vampire!Fate! And you're right. Change the names and you got yourself a one hellava book!

EDIT: Damn...this thread moves fast.

@RadiantBeam: Both of them. *wink*