Complementary archaeological and paleoenvironmental datasets from North Creek Shelter (Colorado Plateau, Utah, USA) are analyzed using the diet breadth model, revealing human dietary patterns during the early and middle Holocene. Abundance indices are derived from botanical and faunal datasets and, along with stone tools, are used to test the prediction that increasing aridity caused the decline of high-return resources. This prediction appears valid with respect to botanical resources, given that high-ranked plants drop out of the diet after 9800 cal BP and are replaced with low-ranked, small seeds. The prediction is not met, however, with respect to faunal resources: high-ranked artiodactyls are consistently abundant in the diet. The effects of climate change on dietary choices are also examined. Findings show that increased aridity coincides with greater use of small seeds and ground stone tools but not with increases in low-ranked fauna, such as leporids. The patterns observed from the North Creek Shelter botanical and faunal datasets may reflect different foraging strategies between men and women. This would explain why low-ranked plant resources became increasingly abundant in the diet without a corresponding decrease in abundance of high-ranked artiodactyls. If so, then archaeological records with similar datasets should be reexamined with this perspective.

Over the past 20 years, collaboration has become an essential aspect of archaeological practice in North America. In paying increased attention to the voices of descendant and local communities, archaeologists have become aware of the persistent injustices these often marginalized groups face. Building on growing calls for a responsive and engaged cultural heritage praxis, this forum article brings together a group of Native and non-Native scholars working at the nexus of history, ethnography, archaeology, and law in order to grapple with the role of archaeology in advancing social justice. Contributors to this article touch on a diverse range of critical issues facing Indigenous communities in the United States, including heritage law, decolonization, foodways, community-based participatory research, and pedagogy. Uniting these commentaries is a shared emphasis on research practices that promote Indigenous sovereignty and self-determination. In drawing these case studies together, we articulate a sovereignty-based model of social justice that facilitates Indigenous control over cultural heritage in ways that address their contemporary needs and goals.

Since the creation of the National Register of Historic Places, determining eligibility for listing on it has become the fundamental process driving archaeology in the United States. This process affects how archaeological sites are identified, recorded, evaluated, and ultimately how they are protected. Yet less than 6% of properties on the National Register are archaeological sites. Although scholars often lament the rigidity of the National Register and its eligibility criteria, notable revisions in National Park Service guidance pave the way for important changes. One of the National Register's most pervasive and fundamental concepts—the historic context—remains deeply undertheorized when compared to more familiar terms like “significance” and “integrity.” In this article, we argue that archaeologists are well positioned to reinvigorate the National Register by using historic contexts as a mechanism for recognizing layered relationships to places. Using an example from the multivocal nomination of the Inscription Rock Archaeological District as a case study, we argue that the oft-neglected concept of the historic context can be used to commemorate multivocality, moving from one national history to the production of multivocal national histories.

From Basketmaker II to Pueblo II (200 BC–AD 1150), turkey husbandry flourished among Ancestral Pueblos inhabiting the northern and southern San Juan areas (300 BC–AD 1250) and the Rio Grande Valley (AD 1250– 1700) due to the ritual-symbolic importance of turkey feathers to rainmaking ideology. As primary caregivers, Ancestral Puebloan women's long-lasting social bond with domesticated turkeys was disrupted by Spanish maize and textile tribute (encomienda) systems and demands on Native labor (repartimiento) of the mid-1600s, a major factor contributing to the Pueblo Revolt of 1680. Despite the Spanish assault on their culture, Native people clandestinely practiced kachina religion by reusing turkey feather ceremonial objects, seeking refuge in ancestral mesa-top villages, and repurposing Spanish ecclesiastical materials as part of a pan-Pueblo resistance and revitalization movement. This study examines a previously overlooked form of Native resistance to Franciscan conversion efforts—“turkey girl” tales that appropriated and repurposed a Spanish religious folktale. Evidence suggests that these tales were authored by Pueblo Revolt–era war captains who attended Franciscan mission schools around the 1630s. To varying degrees, these “turkey girl” tales express nativist resistance to Franciscan conversion efforts, commitment to revitalization ideology, and pan-Pueblo ethnogenesis.

Since the emergence of the niche in Folsom, New Mexico, in the late 1920s, peopling archaeology has sought to understand the earliest human occupants of the Western Hemisphere. Three generations of practitioners have made great strides in the techno-environmental arena. However, we have largely failed to tap into PaleoIndigenous intellectual, emotional, and social lives—the very domains that made Ice Age people as fully human as we are. As a result, our interpretations of those pioneering populations could often apply as readily to a colony of ants or a herd of wildebeest as they do to living, breathing, thinking, dreaming, loving, striving human ancestors. This article first explores the reasons for our failure to fully actualize First Peoples, identifying and implicating a feedback loop that includes practitioner homogeneity (we have always been and continue to be disproportionately white men of European descent); our predominantly positivist worldview; our language, training, and practice; and even the limited nature of the material record we study. This article also, however, highlights the ways that an important minority of peopling scholars have sought to access the humanity of PaleoIndigenous people. By more consistently mobilizing our own human capacity to creatively interrogate the deep past, we will produce scholarship that more consistently recognizes the capacity of the people who lived it and, just as importantly, respects those living today.

This manuscript presents a novel approach to the study of contemporary material culture using digital data. Scholars interested in the materiality of past and contemporary societies have been limited to information derived from assemblages of excavated, collected, or physically observed materials; they have yet to take full advantage of large or complex digital datasets afforded by the internet. To demonstrate the power of this approach and its potential to disrupt our understanding of the material world, we present a study of an ongoing global health crisis, the COVID-19 pandemic. In particular, we focus on face-mask production during the pandemic across the United States in 2020 and 2021. Scraping information on homemade face-mask characteristics at multimonth intervals—including location and materials—we analyze the production of masks and their change over time. We demonstrate that this new methodology, coupled with a sociopolitical examination of mask use according to state policies and politicization, provides an unprecedented avenue to understand the changing distributions and social significances of material culture. Our study of mask making elucidates a clear linkage between partisan politics and decreasing disease mitigation effectiveness. We further reveal how time-averaged asssemblages drown out the political meanings of artifacts otherwise visible with finer temporal resolution.

This study presents the results of ancient DNA analyses of eight snakehead (Channa sp.) bones from the Market Street Chinatown, a nineteenth-century Chinese diaspora archaeological site in San Jose, California. The sequences of a short stretch of the mitochondrial DNA identify the Market Street Chinatown snakeheads as Giant Snakehead (Channa micropeltes), a species native to Southeast Asia. These results provide the first archaeological evidence of the nineteenth-century trade of Asian freshwater fishes to North America, and they reveal that preserved fish products from throughout the Pacific World were readily distributed across the Chinese diaspora. We place our findings within the broader context of nineteenth-century Chinese migration to show how the common Chinese small shareholding business model and access to trade connections facilitated by Chinese-operated import/export firms known as jinshanzhuang allowed Chinese fishers to be successful across the Pacific World. Finally, we suggest avenues for future study by comparing Chinese migration-based, flexible fishing strategies using generalist methods with the highly specialized collection and trade of species like Atlantic Cod (Gadus morhua) in the North Atlantic.

Democratic cooperation is a particularly complex type of arrangement that requires attendant institutions to ensure that the problems inherent in collective action do not subvert the public good. It is perhaps due to this complexity that historians, political scientists, and others generally associate the birth of democracy with the emergence of so-called states and center it geographically in the “West,” where it then diffused to the rest of the world. We argue that the archaeological record of the American Southeast provides a case to examine the emergence of democratic institutions and to highlight the distinctive ways in which such long-lived institutions were—and continue to be—expressed by Native Americans. Our research at the Cold Springs site in northern Georgia, USA, provides important insight into the earliest documented council houses in the American Southeast. We present new radiocarbon dating of these structures along with dates for the associated early platform mounds that place their use as early as cal AD 500. This new dating makes the institution of the Muskogean council, whose active participants have always included both men and women, at least 1,500 years old, and therefore one of the most enduring and inclusive democratic institutions in world history.

In the Wyoming Basin, archaeological sites dating from the Early Archaic to Late Prehistoric are often found associated with or adjacent to dense populations of Cymopterus bulbosus (springparsley), a nutritious geophyte that would have been an important food source for prehistoric humans living in the region. Experimental data have shown that the caloric return rates of C. bulbosus were enough to support seasonal exploitation by foragers, yet there has been no direct evidence for the use of this geophyte from the archaeological record. In this study, we examine starch granules from 10 ground stone tools excavated from two stratified, multicomponent archaeological sites in the Wyoming Basin to determine if C. bulbosus was collected and consumed in the past. Taproots of C. bulbosus were collected from two populations in the immediate vicinity of the archaeological sites in order to develop a modern starch reference. Identification of Cymopterus starch granules is based on a systematic study of those reference granules. The presence of Cymopterus starch on the ground stone artifacts suggests that prehistoric foragers were collecting and consuming these geophytes. These findings support previous hypotheses about geophyte use in southern Wyoming and therefore have implications for increasing human populations as well as settlement and subsistence decisions.

The construction of great houses during the Bonito Phase (ca. AD 850–1200) in Chaco Canyon, New Mexico, required massive amounts of building material and efficient mobilization and coordination of large labor pools. We employ least cost path analysis (LCA) to explore the potential communication network among great house communities in the Chaco “core” area and its relevance in managing sustained labor for constructing great houses. The results suggest that that the primary sources of labor for communal building projects were agricultural communities located within one to three hours of the largest buildings in the canyon.

In North America, the introduction of livestock as part of the Columbian Exchange had profound social and ecological consequences for cultural environments, yet the landscape impacts of these animals have been difficult to identify, particularly in the first decades of sustained contact. Between 1701 and 1775, at a Spanish colonial mission near what is today Nogales, Arizona, O'odham groups and Spanish missionaries generated land management practices that wove together the needs of domesticated animals and existing Indigenous farming practices. This study proposes a set of indicators to identify animal husbandry practices in both the archaeological and historical record. Faunal, isotopic, and historical analyses from Mission Los Santos Ángeles de Guevavi provide evidence that cattle ages were loosely monitored and that cattle were culled at an older age than optimal for meat and grease extractive strategies compared to other domesticated species at the site. These findings suggest a low investment strategy in cattle, which may have helped Indigenous groups continue aspects of precontact agricultural and gathering practices and preserve their communities in the colonial period. These findings provide further evidence of the depth of animal husbandry practices among Indigenous groups in the Southwest.

Here, we consider the last decades of ceramic manufacture among the Pawnee in the Central Great Plains, using petrographic analysis to explore raw material availability and use at the Kitkahahki Town site (14RP1). Historical documents reveal tremendous regional pressures and conflicts in the Kitkahahki Town area during its occupation in the late eighteenth and early nineteenth centuries—processes that could have altered or restricted the movement of women outside village boundaries. Contact-era Pawnee pottery from Kitkahahki Town exhibits atypical paste textures, atypical inclusions, or both. At least one potter used atypical materials available immediately adjacent to the village, which suggests that ceramic raw material collection was at least occasionally adjusted to reduce risk. Petrographic analysis contributes to our understanding of Indigenous communities in colonial settings, particularly to questions of technological change and landscape use when both were intensely negotiated and rapidly changing.

The places in which people live and spend time are steeped in history, memory, and meaning from the intersection of daily life, environmental interactions, cultural practices, and ritual. Geologic features, plants, animals, and ecosystems merge with these cultural histories, forming critical parts of the landscape and areas of “high cultural salience,” or “cultural keystone places” (CKPs). We identify Kumqaq’ (Point Conception) and the surrounding area in California as a Chumash CKP. Ethnohistoric accounts and contemporary Chumash community members have long demonstrated the importance of Point Conception in Chumash worldview and identity, whereas biologists, ecologists, and conservationists reference the area's rich biodiversity and significance as a biogeographical boundary. Recent archaeological survey of the coastline surrounding Kumqaq’ highlights these connections, identifying over 50 archaeological sites—including shell middens, villages, lithic scatters, and rock art—with at least 9,000 years of occupation. Ongoing collaborations among archaeologists, the Nature Conservancy, and Chumash community members help document and understand the long-term linkages between cultural and biological diversity and how integrating these perspectives can help ensure the resilience of this nexus of human and natural history in the Anthropocene future.

The Holzman archaeological site, located along Shaw Creek in interior Alaska, contained two mammoth ivory rods, of which one is bi-beveled, within a stratigraphically sealed cultural context. Dated 13,600–13,300 cal BP, these are the earliest known examples of osseous rod technology in the Americas. Beveled ivory, antler, and bone rods and points share technological similarities between Upper Paleolithic Europe, Asia, eastern Beringia, and the Clovis tradition of North America and are important tool types in understanding the late Pleistocene dispersal of modern humans. The Holzman finds are comparable to well-known Clovis tradition artifacts from Anzick (Montana), Blackwater Draw (New Mexico), East Wenatchee (Washington), and Sherman Cave (Ohio). We describe these tools in the broader context of late Pleistocene osseous technology with implications for acquisition and use of mammoth ivory in eastern Beringia and beyond.

Projectile points are a common subject of archaeological study. In the past decade, landmark-based geometric morphometrics (LGM) has increasingly been used to analyze points as whole objects. LGM and other studies document allometric changes in points—change in shape with change in size—as a product of resharpening. Allometry registers in part because different segments or modules of points are subject to different degrees of resharpening, with blades often experiencing more reduction than stems. Different modules retain varying degrees of morphological integrity as points move through their use lives. Most previous LGM studies involved two-dimensional point models, and few tested directly for modularity. We apply LGM methods to three-dimensional models of Folsom point replicas whose degree and pattern of reduction are known, finding evidence for both allometry and modularity, with modest integration. Complementary non-LGM data reveal similar results, indicating a robust pattern and ways to approximate LGM results in other data. Moreover, our dataset's experimental control clearly identifies the results as a function of the progressive reduction in use experienced by points.

Great kivas served as important ritual spaces and played significant roles in community integration throughout the Pithouse period (AD 550–1000) occupation of the Mimbres Mogollon region of southwestern New Mexico. This article uses data from excavations at the Harris site, a large pithouse village located in the Mimbres Valley, to explore the role of great kivas and an associated plaza in community integration as the village grew, extended family households formed, and social distinctions developed. Data from excavations of sequentially used great kivas surrounding the plaza along with household data from domestic structures are used to examine the role of ritual space during the Pithouse period.

Indigenous people throughout North America were dramatically affected by the invasion of European colonizers. Growing evidence suggests that, among many strategies for survival and perseverance, increased sedentism was common; it often resulted from either forced resettlement or attempts to access European resources. We present artifactual, paleoethnobotanical, and faunal findings from the yak tichu tichu yak tilhini northern Chumash village of Tstyiwi (CA-SLO-51/H) where a reasonably discrete postcontact component provides evidence for extreme resource intensification and year-round site use following contact. Although there is evidence for diachronic settlement shifts preceding arrival of the Spanish, the postcontact occupation at Tstyiwi contrasts significantly with 35 exclusively pre-invasion components in its seasonal profile, artifact diversity, density of plant remains, and abundance of fishing equipment and fish bone. High frequencies of the latter two features seem to reflect use of a resource that became the primary focus of subsistence for this coastal community as its inhabitants intensified their work effort to levels never before seen in attempts to avoid the Spanish whose presence had restricted their foraging radius.

The discovery and development of metal as a tool medium is a topic of global interest. A fundamental research goal involves establishing the timing of human experimentation with naturally occurring copper ore, which is commonly associated with sedentary, agrarian-based societies. However, in North America, there is well-documented millennia-scale exploitation of copper as tool media by small, seasonally mobile hunter-gatherer groups in the western Great Lakes. Archaeologists have suggested that Late Paleoindian groups may have begun using copper as a tool medium almost immediately after they entered the Lake Superior basin. However, only a few radiocarbon dates support such early use of copper. Here, we use optimal linear estimation modeling to infer the origin date for copper tool production in North America. Our results show that the invention of copper as a tool media likely occurred shortly after the first pioneering populations encountered copper ore during the Pleistocene-Holocene transition. The origin dates modeled here (ca. 8100 RCYBP) reveal several important features about the behavior of pioneering hunter-gatherer populations. Moreover, our results suggest that this phenomenon represents the earliest known use of metal for utilitarian copper tool production.