CALIFORNIA The ill-fated Brother Jonathan sank in 1865. The 1865 coin, minted in San Francisco, contains a printing blunder and is one of only 36 known to exist. The auction Saturday of the coin and about 1,000 others is expected to draw bidders from New York, Asia and Europe. If you want to travel decades back in time and hundreds of miles from home without leaving the Valley, check out "California Deserts: Today and Yesterday," opening Saturday at the Autry Museum of Western Heritage. SAN FRANCISCO Stressed-out, and separated by hours of drive time, the families of Silicon Valley exist in a pressure cooker so rare that anthropologists are studying them to see how they make it all work.

ARIZONA On the Gila River Indian Community, they've never had a chance to be with other groups, and though young people make friends easier, they have a distress for White people. They have a preconception that somebody is going to be racially prejudiced against them. A Utah man and an Arizonan were found guilty on federal charges accusing them of theft of archaeological artifacts from Grand Canyon National Park. Park officials said Thursday that Johnny Chatterley of Kanab, Utah, and Brian Griffiths of Fredonia were fined $1,000 each on May 26 and were banned from entering the park for three years. Chatterley was convicted of possession and removal of archaeological resources, possession and removal of objects of antiquity, theft of public property, failure to obtain a backcountry permit and having a fire in an undesignated area. Griffiths was convicted on the same charges plus one of giving false information. Artifacts taken included prehistoric stone tools and projectile points, some as old as 5,000 years. They and three other men had been backpacking in January when caught by park rangers. Dan and Shane Rife of Kanab pleaded guilty to failing to obtain a backcountry permit, and each was fined $250 and was barred from the park for a year. The fifth defendant, Brian Lee Hermes of Flagstaff, failed to appear in court, and a warrant for his arrest was issued. After reading Christy Turner's new book, "Man Corn: Cannibalism and Violence in the Prehistoric American Southwest" (University of Utah Press, 1998), I'm not so sure who's good and who's bad. "Man Corn" is a translation of the Nahuatl (Aztec) word tlacatlaolli, which refers to a "sacred meal of sacrificed human meat, cooked with corn." And what Turner is proposing is that the great Chacoan culture we've long celebrated for its architectural, agricultural and cultural sophistication may also have been a society riddled with terror, violence and even cannibalism. A physical anthropologist specializing in dental morphology, Turner first stumbled into the skeletal record of a Hopi massacre while he was examining Anasazi teeth at Flagstaff's Museum of Northern Arizona. This initial discovery prompted Turner to re-examine about 72 Anasazi sites where cannibalism might have been involved. And of those, 38 show clear evidence of cannibalism, while most of the rest suggest extreme violence and mutilation. He also examined a collection of 870 Anasazi skeletons at the Museum of Northern Arizona in Flagstaff and found that 8 percent, or one in every 12, showed the telltale marks of cannibalism - burn patterns on the skull, perimortem breaks, anvil abrasions, sucked-out bone marrow, polished and beveled bone tips (from having been stirred in a rough ceramic pot). Lots of Turner's detractors have proposed alternate interpretations of the bone record, and many have criticized Turner for not working with the Puebloan peoples, of being insensitive to the negative political ramifications of his findings. And for years it seemed as though Turner's thesis was built as much on conjecture as irrefutable evidence. Then in the early 1990s, a contract archaeology firm excavated a group of prehistoric sites at the base of Sleeping Ute Mountain on the Colorado/New Mexico border and came up with a smoking gun. At an otherwise unremarkable site along Cowboy Wash, known as 5MT 10010, the archaeologists found three kivas. The first contained a pile of chopped up human bones that appeared to have been tossed down into the room from outside. The second contained the bones from five individuals who'd been roasted and eaten, along with a butchering tool kit - ax, hammer stones and two large flakes with razor-thin cutting edges. These, when analyzed, tested positive for human blood. The third kiva contained a coprolite, or desiccated human excrement, directly atop the dead ashes of the central hearth. As archaeologist Brian Billman theorized, "After the fire had gone cold, someone had squatted over this hearth and defecated into it." Later lab analyses proved conclusively that the coprolite showed the presence of human myoglobin protein. No mistake. This was human cannibalism, and a kind of terrorism calculated to inspire fear in all who came near this site. Still I can't quite accept this changed picture of the master builders of Casa Rinconada and the paleo-astronomers of Fajada Butte. For years, I'd insisted on calling them "Hisatsinom," the Hopi word for "ancient ones," and disdained the common term "Anasazi," a Navajo or Dine word for "ancient enemies." But now I'm not so sure "ancient enemies" isn't the best term, after all, to describe these mysterious ancestors. Maybe the Dine had good reason for their aversion to Anasazi sites, their deep-rooted fear of what, it turns out, may have been a culture gone quite awry. No longer can I put Chaco Canyon on some kind of ancient Parthenon-like pedestal and see in it an ideal society lost, a primitive utopian vision that we need to work back toward as we step into the future. Instead, I am left with the haunting realization that good and evil, human achievement and human tragedy, cultural marvels and cultural misdeeds are inseparable parts of the circle of life as we know it. And as the Anasazi knew it. Even today, to walk the beauty way, as the Puebloan peoples and the Dine still believe, is not to stand in the light or revel in the dark, but to walk the path between light and dark, the one balancing the other. And it's sobering to realize that, at certain times in the history of all peoples, that balance can be lost, and a society - even one as revered as the Anasazi - can be plunged into the terror of a Hitler, a Pol Pot.

NEW MEXICO AN EVENING AT TIJERAS PUEBLO: Guided tours at 7 p.m. followed by a cultural program at 8 p.m. June 26, July 24, and Aug. 28. On June 26, Shirpoyo will speak on Growing Up on the Pueblo. The July 24 program will feature Frieda Stewart and Janet Hevey speaking on Pueblo Feast Day Etiquette. Feast day pies will also be sampled. On Aug. 28, Roger Dakotah La Follette will speak on Contemporary Styles in Native American Art. The Pueblo of Zuni intends to pull all its money from a federal trust account and hire an investment consultant to help it build an investment portfolio. The tribe placed an advertisement in the Wall Street Journal this week to attract a qualified financial manager to handle the withdrawal and investment. In order to get the tribal courts to stop the state from seizing his property, an Anglo man is claiming membership in the Navajo tribe on the basis that he had sex with a Navajo woman. He claims that anyone having intimate relations with a Navajo becomes an in-law and therefore is under Navajo Nation jurisdiction.

CYBERIA A Rutgers anthropology professor has been sued by five former and current students who say he harassed them and stole their work. The lawsuit filed Wednesday alleges that William Powers lowered one student's grade from an A to an F, stole her dissertation and gave it to another student. Powers, 63, of South Brunswick, lost his job as an anthropology professor last June. In an unprecedented move, Rutgers agreed to pay Powers $92,500 in exchange for his resignation and his agreement not to sue the university. Another student, Jones Eaker, said Powers changed her grade from an A to an F, threatened to kill her and destroy her career, then stole her dissertation, gave it to another student and encouraged that student to publish the work. David Nobes, is using modern techniques to help uncover old burial sites. Some markers had disappeared, or graves were unmarked after large numbers of people were buried during the influenza epidemics of World War I and World War II. Other graves had been lost in the tribe's oral history as the memories of elders began to fail. "Once or twice they encountered one or two (unmarked graves) while trying to dig a grave for someone else, finding there already," Dr Nobes said. With two students, Dr Nobes surveyed the burial ground using ground-penetrating radar and other electronic devices in September 1997. Changes in electronic properties, underground water content, and disturbances in the magnetic field were measured 4m underground. Once translated, this information mapped exactly where graves were without having disturbed any ground.