Drawing upon the lithic remains from the Late Natufian and Pre-Pottery Neolithic A occupations of "Iraq ed-Dubb, Jordan, we utilize a quantifiable statistical approach with Geographic Information Systems analysis to interpret shifting practices that influenced site structure. This study indicates that the highly mobile Late Natufian population who inhabited the site had fairly nondelineated use of space compared to a more delineated use of space during the Pre-Pottery Neolithic A. It appears that intensified intra-community organization of space was a byproduct of decreased residential mobility. Moreover, the emergence of more formal intra-community organization likely aided in the development of much more complex human societies that evolved several millennia after the onset of Holocene conditions.

Social scientists recognize a complex and iterative relationship between the built environment and social identities. Here, we explore the extent to which household and settlement remains may be used as archaeological correlates of collective identities among the Stó:lō-Coast Salish peoples of the Fraser River Valley. Using data from six recently tested archaeological sites we begin with the household and explore expressions of identity at various social-spatial scales. The sites span the period from 4200 cal B.C. to the late A.D. 1800s and include settlements with semi-subterranean houses of different forms as well as aboveground plank houses. Across this timeframe we see both change and continuity in settlement location, layout, size, and house form. Our data suggest that although group identities have changed over the millennia, selected social units have persisted through many generations and can be linked to present-day identities of the Stó:lō-Coast Salish.

The archaeological study of Native Americans during colonial periods in North America has centered largely on assessing the nature of cultural change and continuity through material culture. Although a valuable approach, it has been hindered by focusing too much on the dichotomies of change and continuity, rather than on their interrelationship, by relying on uncritical cultural categories of artifacts and by not recognizing the role of practice and memory in identity and cultural persistence. Ongoing archaeological research on the Eastern Pequot reservation in Connecticut, which was created in 1683 and has been inhabited continuously since then by Eastern Pequot community members, permits a different view of the nature of change and continuity. Three reservation sites spanning the period between ca. 1740 and 1840 accentuate the scale and temporality of social memory and the relationships between practice and materiality. Although the reservation sites show change when compared to the "precontact baseline," they show remarkable continuity during the reservation period. The resulting interpretation provides not only more grounded and appropriately scaled renderings of past cultural practices but also critical engagements with analytical categories that carry significant political weight well outside of archaeological circles.

By integrating foraging models developed in behavioral ecology with measures of variability in faunal remains, zooarchaeological studies have made important contributions toward understanding prehistoric resource use and the dynamic interactions between humans and their prey. However, where archaeological studies are unable to quantify the costs and benefits associated with prey acquisition, they often rely on proxy measures such as prey body size, assuming it to be positively correlated with return rate. To examine this hypothesis, we analyze the results of 1,347 adult foraging bouts and 649 focal follows of contemporary Martu foragers in Australia's Western Desert. The data show that prey mobility is highly correlated with prey body size and is inversely related to pursuit success—meaning that prey body size is often an inappropriate proxy measure of prey rank. This has broad implications for future studies that rely on taxonomic measures of prey abundance to examine prehistoric human ecology, including but not limited to economic intensification, socioeconomic complexity, resource sustainability, and overexploitation.

This paper explores the role of public architecture in anchoring Cherokee communities to particular points within the southern Appalachian landscape in the wake of European contact in North America. Documentary evidence about Cherokee public structures known as townhouses demonstrates that they were settings for a variety of events related to public life in Cherokee towns, and that there were a variety of symbolic meanings associated with them. Archaeological evidence of Cherokee townhouses—especially the sequence of six townhouses at the Coweeta Creek site in southwestern North Carolina—demonstrates an emphasis on continuity in the placement and alignment of public architecture through time. Building and rebuilding these public structures in place, and the placement of burials within these architectural spaces, created enduring attachments between Cherokee towns and the places in which they lived, in the midst of the geopolitical instability created by European contact in eastern North America.

Archaeologists often portray Cahokia as the center of a chiefdom. A minority view is that Cahokia was the center of a state. These competing views are considered here, and an alternative model is presented, that Cahokia might be considered the center of a theater state. This model agrees with other models that Cahokia was an economic and political center, but also emphasizes Cahokia's role as a center of ritual. In the theater state model, the power of a state lies more in its ceremonies than in its armies. People came to Cahokia, helping to build it and feed it, not because they were coerced but because they wanted to be part of the drama. This view of Cahokia is not presented in order to replace all other models but, rather, to stimulate archaeologists to rethink what Cahokia might have been like. Geertz's theater state model suggests an alternative, non-Western view of the state that might be useful in reconsidering other archaeological complex societies as well.

Large social aggregations are among the most highly organized events associated with mobile hunter-gatherers. The Bull Brook Paleoindian site in Ipswich, Massachusetts provides the strongest case for large-scale Paleoindian aggregation in North America, with 36 discrete concentrations of artifacts arranged in a large circle. Avocational archaeologists who salvaged the site in the 1950s interpreted it as a single occupation. Professionals first rejected and then revived this hypothesis, but the site remained insufficiently analyzed to evaluate. New research supports the single occupation hypothesis with a fully reconstructed site plan and the first complete analysis of artifact distributions. Clear spatial structure of activities within the ring-shaped site plan provides a window on social contexts that are also visible in smaller Paleoindian settlements.

The goal of this paper is to identify the relationship between ceramic assemblages and household population. This ethnoarchaeological study among the Gamo of southwestern Ethiopia focuses on three villages and the relationship between household population and the ceramic life cycle and vessel uselife. The life cycle analysis in combination with vessel function reveals that household population could be interpreted from vessel frequency and volume. The non-pottery-producing village of Etello displays more correlations between household population and ceramic assemblages than do the two pottery-producing villages of Zuza and Guyla. Furthermore, vessel function plays a principal role in the association between uselife and household population.

This paper investigates the material construction of Pueblo cosmology in the northern Rio Grande during and following the emergence of large aggregated villages at the end of the thirteenth century A.D. My central claim is that villages and the landscapes that surrounded them were mutually constitutive and need to be viewed holistically as components of integrated villagescapes that linked the dwellings of the living to the dwellings of ancestral spirits, and the social order of the village to the spatial order of the cosmos. "Village aggregation," in this sense, emerges as a misnomer given the radical geographic extension of ritual practice and constructed space that went hand-in-hand with residential agglomeration. I begin by synthesizing ethnographic evidence of Tewa and Northern Tiwa sacred geographies, paying close attention to the distribution and interpretation of archaeologically visible shrine features. I then use this ethnographic understanding as a basis for interpreting the archaeological evidence of the extensive complex of shrine features surrounding T'aitöna (Pot Creek Pueblo), one of the northern Rio Grande's earliest large villages.

Along the southeastern Atlantic coast of Georgia, hunter-gatherer groups substantially altered the landscape for more than three millennia (ca. 4,200-1,000 B.P.) leaving behind a distinct material record in the form of shell rings, middens, and burial mounds. During this time, these groups experienced major changes in sea level and resource distribution. Specifically, we take a resilience theory approach to address these changes and discuss the utility of this theory for archaeology in general. We suggest that despite major destabilizing forces in the form of sea-level lowering and its concomitant effects on resource distribution, cultural systems rebounded to a structural pattern similar to the one expressed prior to environmental disruption. We propose, in part, the ability for people to return to similar patterns was the result of the high visibility of previous behaviors inscribed on the landscape in the form of shell middens and rings from the period preceding environmental disruption. Finally, despite a return to similar cultural formulations, hunter-gatherers experienced some fundamental changes resulting in modifications to existing behaviors (e.g., ringed villages) as well as the addition of new ones in the form of burial-mound construction.

The elaborate symbolism painted around wall niches in Rio Grande Pueblo IV kivas ca. A.D. 1370-1600 at Pottery Mound and Kuaua describe a cosmological paradigm of layered worlds accessed by supernatural passageways. This paper examines the niche iconography at these sites and the associated metaphors represented in the surrounding murals. Equivalent to the sípàapuni and symbolic of the landscape cave, the niche as a portal to the watery and fecund underworld is often the organizing principle for west wall murals or entire kiva scenes. In addition to the prevalent stepped cloud and rainbow, these scenes frequently feature female figures and composite supernatural beings symbolic of abundance. This analysis provides insight into the focus of prehistoric kiva rituals conducted at Kuaua and Pottery Mound and the worldview with which they engaged. Finally, it is proposed that the synthesizing powers of both the simple stepped cloud and the niche itself raise these elements to the status of "nuclear ritual symbols" (Turner 1967) fundamental to Pueblo cosmology.

I examine mortuary, artifactual, symbolic, and proxemic data from Hopewell sites in southwestern and south-central Ohio to suggest that people associated with south-central Ohio sites such as Hopewell and Seip implemented more exclusionary political strategies, while people at southwestern sites such as Turner and Fort Ancient maintained a more corporate orientation through much of the Middle Woodland period. The recognition of this dimension of variation among Ohio Hopewell peoples has important implications for the study of the evolution of middle-range societies.

Recently it has been suggested that variation in the form of Early Paleoindian projectile points across North America was the result of drift rather than regional adaptation (Morrow and Morrow 1999). Here, we test this hypothesis quantitatively with matrix correlation statistics. Using a sample of Early Paleoindian point assemblages from across the continent we attempt to correlate variation in point shape with several measures of late Pleistocene period regional variation including net primary production, prey availability, prey selection, and prey body size. We find no significant correlations between point shape and measures of regional variation, suggesting that functional modifications to points within specific regional biomes were minimal. We do find evidence of spatial autocorrelation as the regional variation in point shape correlates positively with geographic distances among sites, a pattern consistent with recent, shared ancestry. Our findings provide support for the drift hypothesis posed by Morrow and Morrow (1999). We interpret these results as suggesting that despite the wide variation in regional environmental conditions across late Pleistocene period North America not enough time elapsed during the Early Paleoindian period for these local selective gradients to have led to significant changes in point shape.

During the early Mississippian Lohmann phase (A.D. 1050-1100), the American Bottom experienced a political and economic transformation. This transformation included the abrupt planned construction of central Cahokia, a large-scale influx of people to "downtown Cahokia," the abandonment of pre-Mississippian village settlements, the reorganization of farming in the Mississippi River floodplain, and the founding of the Richland farming complex in the Illinois uplands. New tree-ring-based records of climate change indicate that this rapid development occurred during one of the wettest 50-year periods during the last millennium. During the next 150 years, a series of persistent droughts occurred in the Cahokian area which may be related to the eventual abandonment of the American Bottom. By A.D. 1150, in the latter part of a severe 15-year drought, the Richland farming complex was mostly abandoned, eliminating an integral part of Cahokia$s agricultural base. At about the same time, a 20,000-log palisade was erected around Monks Mound and the Grand Plaza, indicating increased social unrest. During this time, people began exiting Cahokia and, by the end of the Stirling phase (A.D. 1200), Cahokia$s population had decreased by about 50 percent and by A.D. 1350, Cahokia and much of the central Mississippi valley had been abandoned.

The tension between hierarchy and communalism is a prominent feature of social life in transegalitarian societies. How are hierarchy and communalism combined in these societies? How are they materialized in everyday life? In this paper, we examine the relationship between hierarchy and communalism in the transegalitarian societies of the Northwest Coast of North America. We focus on households, the primary socioeconomic units of the culture area, and on the plank houses that contained them. Despite the apparent contradiction between hierarchy and communalism, we find that in Northwest Coast households with highly developed social hierarchies, communal practices remained deeply entrenched, while in households with weaker hierarchies, communalism was less developed. The relative importance of hierarchy and communalism in daily household life was clearly materialized in the spatial order of plank houses. By simultaneously objectifying both principles, the house may have played an important role in easing the tension between them.

Qualitative models are unable to explain the known variability in the adoption and intensification of agriculture in the prehistoric North American Southwest. Adoption of a quantitative approach (specifically, a model based on marginal costs and benefits) better accounts for that variability.

Communal hunting of small game such as hares has probably occurred for 10,000 years in the Great Basin. Ethnohistoric accounts of the nineteenth century indicate that indigenous peoples communally hunted large game (e.g., pronghorn, mountain sheep, deer, bison) across much of western North America including the Plains, desert Southwest, California, and Great Basin subregions, during and immediately preceding the contact era. Research in the Plains subregion suggests that communal large game hunting occurred there prior to the adoption of the bow-and-arrow between ca. 1,500 and 2,000 years ago, and in fact may have occurred as early as 9,000 to 10,000 years ago. Nineteenth- and early twentieth-century ethnohistoric accounts suggest that communal pronghorn (Antilocapra americana) hunts involving the construction of a corral with associated wings were utilized by many Great Basin peoples at the time of historic contact. This paper asks: (1) did communal pronghorn hunts occur prior to the Protohistoric Period (before ca. 600 ¹⁴C B.P.) in the north-central Great Basin? (2) if so, how ancient is this practice? and (3) did the methods or behaviors of the participants of these communal hunts vary through time? Detailed analysis of sites containing dozens, and in many cases, hundreds of projectile points that predate ca. 600 ¹⁴C B.P. found in or near existing juniper branch corrals and wings suggest that communal pronghorn hunting has occurred for at least 4,000 to 5,000 years in the north-central Great Basin. Further, behavioral variability is seen through time in the material remains of these communal hunts, with earlier (Middle Archaic) communal kills characterized by greater use of local toolstone sources, gearing-up just prior to the kill, and perhaps a greater reliance on shooting the trapped pronghorn rather than clubbing compared to Protohistoric communal kills.

In this article, we use pronghorn dental age data to document pronghorn hunting strategies at Hogup Cave, Utah, and explore their relationship with a widespread late Holocene trend in increasing large-game abundances noted in archaeofaunal contexts throughout western North America. Specifically, we test the hypothesis that at Hogup Cave, pronghorn hunting methods changed from a middle Holocene strategy dominated by encounter hunting of individual animals to a late Holocene strategy emphasizing large-scale communal hunting. Our analysis suggests that ancient hunters visiting Hogup Cave most likely employed small-scale encounter hunting during the fall and winter months and that this subsistence pattern varied little between the middle and late Holocene. Moreover, while hunting strategies appear to have remained generally similar throughout the 8,800-year occupational record at Hogup Cave, artiodactyl abundances show a dramatic increase relative to smaller, lower-ranked prey in late Holocene strata, suggesting that a temporal shift in the favored hunting strategy, by itself, cannot explain this trend in every context.

Metric data are regularly presented, analyzed, and compared. Despite acknowledgment that metric data can vary both when collected by one observer and when collected by multiple observers, few studies of these sources of variation in archaeological metric data have been undertaken. Intra-observer and inter-observer measurement errors are examined across four dimensions of 23 modern bighorn sheep (Ovis canadensis) astragali and five dimensions of 30 specimens of stone projectile point representing 4 culture-historical (temporal) types. Statistical and graphical analyses indicate that measuring dimensions of the same specimens multiple times facilitates determination of dimensions that can be readily and reliably measured and serves to screen data for data recording errors and for dimensions that may be subject to high levels of intra-observer and inter-observer variation.

Direct dating of a Paleoindian bone point from Sheriden Cave, Ohio, yielded a radiocarbon age of 10,915 ± 30 ¹⁴C yr B.P. (UCIAMS-38249). This date was derived on highly purified bone collagen. This bone point was found in association with another bone projectile point and a reworked, fluted Clovis projectile point. The artifacts from Sheriden Cave fall within the age range of other Clovis sites in North America, dating to the late Allerød, before the start of the Younger Dryas.