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The Etruscan city of Caere and eleven other Etruscan city-states were among the first urban centers in ancient Italy. Roman descriptions of Etruscan cities highlight their wealth, beauty, and formidable defenses. Although Caere left little written historical record outside of funerary inscriptions, its complex story can be deciphered by analyzing surviving material culture, including architecture, tomb paintings, temples, sanctuaries, and materials such as terracotta, bronze, gold, and amber found in Etruscan crafts. Studying Caere provides valuable insight not only into Etruscan history and culture but more broadly into urbanism and the development of urban centers across ancient Italy.

Comprehensive in scope, Caere is the first English-language book dedicated to the study of its eponymous city. Collecting the work of an international team of scholars, it features chapters on a wide range of topics, such as Caere’s formation and history, economy, foreign relations, trade networks, art, funerary traditions, built environment, religion, daily life, and rediscovery. Extensively illustrated throughout, Caere presents new perspectives on and analysis of not just Etruscan civilization but also the city’s role in the wider pan-Mediterranean basin.

Examines the authority a ruling elite exercised over the surrounding countryside through a complex of social, political, and religious symbolism

This study uses the theoretical concepts of agency, power, and ideology to explore the development of cultural complexity within the hierarchically organized Cahokia Middle Mississippian society of the American Bottom from the 11th to the 13th centuries. By scrutinizing the available archaeological settlement and symbolic evidence, Emerson demonstrates that many sites previously identified as farmsteads were actually nodal centers with specialized political, religious, and economic functions integrated into a centralized administrative organization. These centers consolidated the symbolism of such 'artifacts of power' as figurines, ritual vessels, and sacred plants into a rural cult that marked the expropriation of the cosmos as part of the increasing power of the Cahokian rulers.

During the height of Cahokian centralized power, it is argued, the elites had convinced their subjects that they ruled both the physical and the spiritual worlds. Emerson concludes that Cahokian complexity differs significantly in degree and form from previously studied Eastern Woodlands chiefdoms and opens new discussion about the role of rural support for the Cahokian ceremonial center.

Unearthing the demographic past of the Caribbean to illuminate its cultural origins and transformations.

According to the European chronicles, at the time of contact, the Greater Antilles were inhabited by the Taino or Arawak Indians, who were organized in hierarchical societies. Since its inception Caribbean archaeology has used population as an important variable in explaining many social, political, and economic processes such as migration, changes in subsistence systems, and the development of institutionalized social stratification.

In Caribbean Paleodemography, L. Antonio Curet argues that population has been used casually by Caribbean archaeologists and proposes more rigorous and promising ways in which demographic factors can be incorporated in our modeling of past human behavior. He analyzes a number of demographic issues in island archaeology at various levels of analysis, including inter- and intra-island migration, carrying capacity, population structures, variables in prehistory, cultural changes, and the relationship with material culture and social development. With this work, Curet brings together the diverse theories on Greater Antilles island populations and the social and political forces governing their growth and migration.

Chichén Itzá ("mouth of the well of the Itza") was one of the great centers of civilization in prehistoric America, serving between the eighth and twelfth centuries A.D. as a religious, economic, social, and political capital on the Yucatán Peninsula. Within the ancient city there were many natural wells or cenotes. One, within the ceremonial heart of the city, is an impressive natural feature with vertical limestone walls enclosing a deep pool of jade green water some eighty feet below ground level. This cenote, which gave the city its name, became a sacred shrine of Maya pilgrimage, described by one post-Conquest observer as similar to Jerusalem and Rome. Here, during the city's ascendancy and for centuries after its decline, the peoples of Yucatán consulted their gods and made ritual offerings of precious objects and living victims who were thought to receive prophecies.

Although the well was described by Bishop Diego de Landa in the late sixteenth century, its contents were not known until the early 1900s when revealed by the work of Edward H. Thompson. Conducting excavations for the Peabody Museum of Harvard University, Thompson recovered almost thirty thousand artifacts, most ceremonially broken and many beautifully preserved by burial in the deep silt at the bottom of the well. The materials were sent to the Peabody Museum, where they remained, unexhibited, for over seventy years.

In 1984, for the first time, nearly three hundred objects of gold, jade, copper, pottery, wood, copal, textile, and other materials from the collection were gathered into a traveling interpretive exhibition. No other archaeological exhibition had previously given this glimpse into Maya ritual life because no other collection had objects such as those found in the Sacred Cenote. Moreover, the objects from the Cenote come from throughout Mesoamerica and lower Central America, representing many artistic traditions. The exhibit and this, its accompanying catalog, marked the first time all of the different kinds of offerings have ever been displayed together, and the first time many have been published.

Essays by Gordon R. Willey and Linnea H. Wren place the Cenote of Sacrifice and the great Maya city of Chichén Itzá within the larger context of Maya archaeology and history. The catalog entries, written by Clemency Chase Coggins, describe the objects displayed in the traveling exhibition. Some entries are brief descriptive statements; others develop short scholarly themes bearing on the function and interpretation of specific objects. Coggins' introductory essay describes how the objects were collected by Thompson and how the exhibition collection has been studied to reveal the periods of Cenote ritual and the changing practices of offering to the Sacred Cenote.

Ceremonial Lithics in Classic Mesoamerica explores how and why ceremonial lithic artifacts were made in ancient Mesoamerica’s Classic period, focusing on their implications for economic and sociopolitical organization. Technological analyses of unique examples are interpreted to understand the processes of lithic production and how chipped stone was ritualized across Mesoamerica.

Investigations of ritualized lithics also draw on iconography, epigraphy, and ethnohistory to understand the meaning of these objects, including the so-called eccentric flints and obsidians of the Maya area and Central Mexico, massive debitage deposits in tomb contexts, and the use of utilitarian objects in ceremonial contexts. In the cases of the largest and most elaborate artifacts (e.g., the effigy flints of Copan, Honduras and the obsidian serpents of Teotihuacan), authors examine what the basic production processes may have been, while cases of blade and debitage deposits focus on how the objects were produced within their social context, in what sequence, and why they may have been chosen for ritual deposition.

Ceremonial Lithics in Classic Mesoamerica is the first book to address from a pan-Mesoamerican perspective how and why these objects were made. While obsidian and flint carried their own respective symbolic meanings, the final form of an artifact and the process of its production also contributed to its identification. Hence, this volume is an essential step toward understanding the ancient meanings imbued in these material objects.
 

Monte Albán was the capital of the Valley of Oaxaca, Mexico, ca. 500 BC–AD 600, but once its control began to wane, other sites filled the political vacuum. Archaeologists have long awaited a meticulous excavation of one of these sites—one that would help us better understand the process that transformed second-tier sites into a series of polities or señoríos that competed with each other for centuries.

This book reports in detail on Ronald Faulseit’s excavations at the site of Dainzú-Macuilxóchitl in the Valley of Oaxaca. His 2007–2010 mapping and excavation seasons focused on the Late Classic (AD 600–900) and Early Postclassic (AD 900–1300). The spatial distributions of surface artifacts—collected during the intensive mapping and systematic surface collecting—on residential terraces at Cerro Danush are analyzed to evaluate evidence for craft production, ritual, and abandonment at the community level. This community analysis is complemented by data from the comprehensive excavation of a residential terrace, which documents diachronic patterns of behavior at the household level. The results from Faulseit’s survey and excavations are evaluated within the theoretical frameworks of political cycling and resilience theory. Faulseit concludes that resilient social structures may have helped orchestrate reorganization in the dynamic political landscape of Oaxaca after the political collapse of Monte Albán.

Excavations at Cerro Palenque, a hilltop site in the Ulua Valley of northwest Honduras, revolutionized scholars’ ideas about the Terminal Classic period (roughly ad 850–1050) of Maya history and about the way in which cultures of the southeast Maya periphery related to the Lowland Maya. In this pathfinding study, Rosemary Joyce combines archaeological data gleaned from site research in 1980–1983 with anthropological theory about the evolution of social power to reconstruct something of the culture and lifeways of the prehispanic inhabitants of Cerro Palenque.

Joyce organizes her study in a novel way. Rather than presenting each category of excavated material (ceramics, lithics, etc.) in a separate chapter, she integrates this data in discussions of what people did and where they did it, resulting in a reconstruction of social activity more than in a description of material culture.

Joyce’s findings indicate that the precolumbian elites of the Ulua Valley had very strong and diversified contacts with Lowland Maya culture, primarily through the Bay of Honduras, with far less contact with Copán in the Highlands. The elites used their contacts with these distant, powerful cultures to reinforce their difference from the people they ruled and the legitimacy of their privileged status. Indeed, their dependence on foreign contacts ultimately led to their downfall when their foreign partners reorganized their economic and social order during the Terminal Classic period.

Although archaeological research in the region has been undertaken since the 1890s, Cerro Palenque is the first full-length study of an Ulua Valley site ever published. Joyce’s pioneering approach—archaeological ethnography—will be of interest to scholars dealing with any prehistoric people whose material remains provide the only clues to their culture.

Expanding the study of Etruscan habitation sites to include not only traditional cities but also smaller Etruscan communities, Cetamura del Chianti examines a settlement that flourished during an exceptional time period, amid wars with the Romans in the fourth to first centuries BCE.

Situated in an ideal hilltop location that was easy to defend and had access to fresh water, clay, and timber, the community never grew to the size of a city, and no known references to it survive in ancient writings; its ancient name isn’t even known. Because no cities were ever built on top of the site, excavation is unusually unimpeded. Intriguing features described in Cetamura del Chianti include an artisans’ zone with an adjoining sanctuary, which fostered the cult worship of Lur and Leinth, two relatively little known Etruscan deities, and ancient wells that reveal the cultural development and natural environment, including the vineyards and oak forests of Chianti, over a period of some six hundred years. Deeply enhancing our understanding of an intriguing economic, political, and cultural environment, this is a compelling portrait of a singular society.

Chersonesan Studies 1 presents the painted grave stelai of the Early Hellenistic necropolis of Chersonesos Taurike, a Greek city on the northern shore of the Black Sea. This unique collection of over one hundred objects is of major interest to students of ancient art and Greek culture. Their polychrome decoration has been extraordinarily well preserved, a rarity in the ancient world. They compose a remarkable, even unique, body of evidence of Greek funerary memorial sculpture: their shapes are gender-specific, their depicted objects are gender- and age-specific, and they can be ascribed to a handful of specific workshops. Their surprising uniformity requires an explanation, since comparable assemblages from other parts of the Greek world show substantial diversity in all these aspects.

This book provides the first complete catalog and description of the stelai, together with full-color illustrations of all the significant stelai and many details. Through his painstaking recovery and reassembling of fragments, as well as the use of advanced photographic techniques, Richard Posamentir has been able to add a whole new dimension to the study of these artifacts. The volume covers the history of the stelai, analysis of the workshops, and reconstruction of the necropolis that the stelai originally graced. A comparison chapter discusses how the stelai fit into the context of Greek funerary art and provides insights into the culture and society of a city on the Black Sea.