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Winner of the Juanita Brooks Prize in Mormon Studies

From 1947 to 2000, some 50,000 Native American children left the reservations to live with Mormon foster families. While some dropped out of the Indian Student Placement Program (ISPP), for others the months spent living with LDS families often proved more penetrating than expected.
     The ISPP emerged in the mid-twentieth century, championed by Apostle Spencer W. Kimball, aligned with the then national preferences to terminate tribal entities and assimilate indigenous people. But as the paradigm shifted to self-determination, critics labeled the program as crudely assimilationist. Some ISPP students like Navajo George P. Lee fiercely defended the LDS Church before native peers and Congress, contending that it empowered Native people and instilled the true Indian identity; meanwhile Red Power activists organized protests in Salt Lake City, denouncing LDS colonization. As a new generation of church leaders quietly undercut the Indian programs, many of its former participants felt a sense of confusion and abandonment as Mormon distinctions for Native people faded in the late twentieth century.
     Making Lamanites traces this student experience within contested cultural and institutional landscapes to reveal how and why many of these Native youth adopted a new notion of Indianness. 

Winner of the Francis Armstrong Madsen Best Book Award from the Utah Division of State History.

This study of prehistoric violence, homicide, and cannibalism explodes the myth that the Anasazi and other Southwest Indians were simple, peaceful farmers.

Until quite recently, Southwest prehistory studies have largely missed or ignored evidence of violent competition. Christy and Jacqueline Turner’s study of prehistoric violence, homicide, and cannibalism explodes the myth that the Anasazi and other Southwest Indians were simple, peaceful farmers. Using detailed osteological analyses and other lines of evidence the Turners show that warfare, violence, and their concomitant horrors were as common in the ancient Southwest as anywhere else in the world.

The special feature of this massively documented study is its multi-regional assessment of episodic human bones assemblages (scattered floor deposits or charnel pits) by taphonomic analysis, which considers what happens to bones from the time of death to the time of recovery. During the past thirty years, the authors and other analysts have identified a minimal perimortem taphonomic signature of burning, pot polishing, anvil abrasions, bone breakage, cut marks, and missing vertebrae that closely match the signatures of animal butchering and is frequently associated with additional evidence of violence. More than seventy-five archaeological sited containing several hundred individuals are carefully examined for the cannibalism signature. Because this signature has not been reported for any sites north of Mexico, other than those in the Southwest, the authors also present detailed comparisons with Mesoamerican skeletal collections where human sacrifice and cannibalism were known to have been practiced. The authors review several hypotheses for Southwest cannibalism: starvation, social pathology, and institutionalized violence and cannibalism. In the latter case, they present evidence for a potential Mexican connection and demonstrate that most of the known cannibalized series are located temporally and spatially near Chaco great houses.

This is the first book of its kind to bring forward the rich tradition of wild rice in Michigan and its importance to the Anishinaabek people who live there. Manoomin: The Story of Wild Rice in Michigan focuses on the history, culture, biology, economics, and spirituality surrounding this sacred plant. The story travels through time from the days before European colonization and winds its way forward in and out of the logging and industrialization eras. It weaves between the worlds of the Anishinaabek and the colonizers, contrasting their different perspectives and divergent relationships with Manoomin. Barton discusses historic wild rice beds that once existed in Michigan, why many disappeared, and the efforts of tribal and nontribal people with a common goal of restoring and protecting Manoomin across the landscape.

Complex and time-consuming to produce, iron-ore mirrors stand out among Prehispanic artifacts for their aesthetic beauty, their symbolic implications, and the complexity and skill of their assembly. Manufactured Light presents the latest archaeological research on these items, focusing on the intersection of their significance and use and on the technological aspects of the manufacturing processes that created them.

The volume covers the production, meaning, and utilization of iron-ore mirrors in various Mesoamerican communities. Chapters focus on topics such as experimental archaeology projects and discussions of workshops in archaeological contexts in the Maya, Central Mexico, and northwest Mexico regions. Other chapters concentrate on the employment and ideological associations of these mirrors in Prehispanic times, especially as both sacred and luxury items. The final chapters address continuities in the use of mirrors from Prehispanic to modern times, especially in contemporary indigenous communities, with an emphasis on examining the relationship between ethnographic realities and archaeological interpretations.

While the symbolism of these artifacts and the intricacy of their construction have long been recognized in archaeological discussions, Manufactured Light is the first synthesis of this important yet under-studied class of material culture. It is a must-read for students and scholars of Mesoamerican archaeology, ethnography, religion, replicative experimentation, and lithic technology.

Contirbutors include: Marc G. Blainey, Thomas Calligaro, Carrie L. Dennett, Emiliano Gallaga, Julie Gazzola, Sergio Gómez Chávez, Olivia Kindl, Brigitte Kovacevich, Achim Lelgemann, José J. Lunazzi, John J. McGraw, Emiliano Melgar, Joseph Mountjoy, Reyna Solis, and Karl Taube.

Despite centuries of colonization, many Indigenous peoples’ cultures remain distinct in their ancestral territories, even in today’s globalized world.  Yet they exist often within countries that hardly recognize their existence. Struggles for political recognition and cultural respect have occurred historically and continue to challenge Native American nations in Montana and Sámi people of northern Scandinavia in their efforts to remain and thrive as who they are as Indigenous peoples. In some ways the Indigenous struggles on the two continents have been different, but in many other ways, they are similar.
 
Mapping Indigenous Presence presents a set of comparative Indigenous studies essays with contemporary perspectives, attesting to the importance of the roles Indigenous people have played as overseers of their own lands and resources, as creators of their own cultural richness, and as political entities capable of governing themselves. This interdisciplinary collection explores the Indigenous experience of Sámi peoples of Norway and Native Americans of Montana in their respective contexts—yet they are in many ways distinctly different within the body politic of their respective countries. Although they share similarities as Indigenous peoples within nation-states and inhabit somewhat similar geographies, their cultures and histories differ significantly.
 
Sámi people speak several languages, while Indigenous Montana is made up of twelve different tribes with at least ten distinctly different languages; both peoples struggle to keep their Indigenous languages vital. The political relationship between Sámi people and the mainstream Norwegian government and culture has historically been less contentious that that of the Indigenous peoples of Montana with the United States and with the state of Montana, yet the Sámi and the Natives of Montana have struggled against both the ideology and the subsequent assimilation policy of the savagery-versus-civilization model. The authors attempt to increase understanding of how these two sets of Indigenous peoples share important ontological roots and postcolonial legacies, and how research may be used for their own self-determination and future directions.

From Wounded Knee to the Edmund Pettus Bridge, and from the Upper Big Branch mine disaster to the Trail of Tears, Marked, Unmarked, Remembered presents photographs of significant sites from US history, posing unsettling questions about the contested memory of traumatic episodes from the nation’s past. Focusing especially on landscapes related to African American, Native American, and labor history, Marked, Unmarked, Remembered reveals new vistas of officially commemorated sites, sites that are neglected or obscured, and sites that serve as a gathering place for active rituals of organized memory.


These powerful photographs by award-winning photojournalist Andrew Lichtenstein are interspersed with short essays by some of the leading historians of the United States. The book is introduced with substantive meditations on meaning and landscape by Alex Lichtenstein, editor of the American Historical Review, and Edward T. Linenthal, former editor of the Journal of American History. Individually, these images convey American history in new and sometimes startling ways. Taken as a whole, the volume amounts to a starkly visual reckoning with the challenges of commemorating a violent and conflictual history of subjugation and resistance that we forget at our peril.
 

Between October 2010 and August 2013, Sam McKegney conducted interviews with leading Indigenous artists, critics, activists, and elders on the subject of Indigenous manhood. In offices, kitchens, and coffee shops, and once in a car driving down the 401, McKegney and his participants tackled crucial questions about masculine self-worth and how to foster balanced and empowered gender relations. Masculindians captures twenty-two of these conversations in a volume that is intensely personal, yet speaks across generations, geography, and gender boundaries. As varied as their speakers, the discussions range from culture, history, and world view to gender theory, artistic representations, and activist interventions. They speak of possibility and strength, of beauty and vulnerability. They speak of sensuality, eroticism, and warriorhood, and of the corrosive influence of shame, racism, and violence. Firmly grounding Indigenous continuance in sacred landscapes, interpersonal reciprocity, and relations with other-than-human kin, these conversations honor and embolden the generative potential of healthy Indigenous masculinities.

Contributors: Taiaiake Alfred, Kim Anderson, Joanne Arnott, Joseph Boyden, Alison Calder, Warren Cariou, Jessica Danforth, Louise Halfe, Tomson Highway, Daniel Heath Justice, Janice C. Hill Kanonhsyonni, Lee Maracle, Neal McLeod, Daniel David Moses, Gregory Scofield, Thomas Kimeksum Thrasher, and Richard Van Camp.

Masked Gods is a vast book, a challenging and profoundly original account of the history, legends, and ceremonialism of the Navajo and Pueblo Indians of the Southwest. Following a brief but vivid history of the two tribes through the centuries of conquest, the book turns inward to the meaning of Native American legends and ritual—Navajo songs, Pueblo dances, Zuni kachina ceremonies. Enduring still, these rituals and ceremonies express a view of life, of man’s place in the creation, which is compared with Taoism and Buddhism—and with the aggressive individualism of the Western world.

Winner of a National Council on Public History Book Award

On April 30, 1871, an unlikely group of Anglo-Americans, Mexican Americans, and Tohono O’odham Indians massacred more than a hundred Apache men, women, and children who had surrendered to the U.S. Army at Camp Grant, near Tucson, Arizona. Thirty or more Apache children were stolen and either kept in Tucson homes or sold into slavery in Mexico. Planned and perpetrated by some of the most prominent men in Arizona’s territorial era, this organized slaughter has become a kind of “phantom history” lurking beneath the Southwest’s official history, strangely present and absent at the same time.

Seeking to uncover the mislaid past, this powerful book begins by listening to those voices in the historical record that have long been silenced and disregarded. Massacre at Camp Grant fashions a multivocal narrative, interweaving the documentary record, Apache narratives, historical texts, and ethnographic research to provide new insights into the atrocity. Thus drawing from a range of sources, it demonstrates the ways in which painful histories continue to live on in the collective memories of the communities in which they occurred.

Chip Colwell-Chanthaphonh begins with the premise that every account of the past is suffused with cultural, historical, and political characteristics. By paying attention to all of these aspects of a contested event, he provides a nuanced interpretation of the cultural forces behind the massacre, illuminates how history becomes an instrument of politics, and contemplates why we must study events we might prefer to forget.

"The careful reconstruction of the September 1, 1857 battle at Maricopa Wells, combined with the thorough and well-written summary of available information on patterns of regional conflict, makes this book a valuable contribution to the ethnohistory of the middle Gila and Lower Colorado River area." —American Anthropologist

"Rarely do the skills of historians and anthropologists mesh so admirably." —Western Historical Quarterly

"Kroeber and Fontana are meticulous professionals. Their study of this neglected slice of Southwestern history deserves applause." —Evan S. Connell, Los Angeles Times Book Review

"A rich feast for the curious and theorist alike." —Pacific Historical Review

"Kroeber and Fontana describe a little-known event, provide an effective analysis of the cultures of Indian groups in southwestern Arizona, and attempt to understand the broader causes of warfare. The result is an interesting and provocative study." —Journal of American History

From 1914 to 1934 the US government sent Native American girls to work as domestic servants in the homes of white families. Matrons and Maids tells this forgotten history through the eyes of the women who facilitated their placements. During those two decades, “outing matrons” oversaw and managed the employment of young Indian women. In Tucson, Arizona, the matrons acted as intermediaries between the Indian and white communities and between the local Tucson community and the national administration, the Office of Indian Affairs.

Based on federal archival records, Matrons and Maids offers an original and detailed account of government practices and efforts to regulate American Indian women. Haskins demonstrates that the outing system was clearly about regulating cross-cultural interactions, and she highlights the roles played by white women in this history. As she compellingly argues, we cannot fully engage with cross-cultural histories without examining the complex involvement of white women as active, if ambivalent, agents of colonization.

Including stories of the entwined experiences of Indigenous and non-Indigenous women that range from the heart-warming to the heart-breaking, Matrons and Maids presents a unique perspective on the history of Indian policy and the significance of “women’s work.”

This collection of Ford's works focuses on the development of ceramic chronology—a key tool in Americanist archaeology.

Mediating Indianness investigates a wide range of media—including print, film, theater, ritual dance, music, recorded interviews, photography, and treaty rhetoric—that have been used in exploitative, informative, educative, sustaining, protesting, or entertaining ways to negotiate Native American identities and images. The contributors to this collection are (Native) American and European scholars whose initial findings were presented or performed in a four-panel format at the 2012 MESEA (Society for Multi-Ethnic Studies: Europe and the Americas) conference in Barcelona. The selection of the term Indianness is deliberate. It points to the intricate construction of ethnicity as filtered through media, despite frequent assertions of “authenticity.” From William “Buffalo Bill” Cody’s claim, extravagantly advertised on both sides of the Atlantic, that he was staging “true-to-life” scenes from Indian life in his Wild West shows to contemporary Native hip-hop artist Quese IMC’s announcement that his songs tell his people’s “own history” and draw on their “true” culture, media of all types has served to promote disparate agendas claiming legitimacy. This volume does not shy away from the issue of evaluation and how it is only tangential to medial artificiality. As evidenced in this collection, “the vibrant, ever-transforming future of Native peoples is located within a complex intersection of cultural influences,” said Susan Power, author of Sacred Wilderness.

This valuable book is an excellent overview of long-term archaeological investigations in the valley that remains at the forefront of studies on the First Americans.


 

In southwest Nebraska, a stretch of Medicine Creek approximately 20 kilometers long holds a remarkable concentration of both late Paleoindian and late prehistoric sites. Unlike several nearby similar and parallel streams that drain the divide between the Platte and Republican Rivers, Medicine Creek has undergone 70 years of archaeological excavations that reveal a long occupation by North America's earliest inhabitants.


 

Donna Roper has collected the written research in this volume that originated in a conference celebrating the 50th anniversary of the 1947 River Basin Survey. In addition to 12 chapters reviewing the long history of archaeological investigations at Medicine Creek, the volume contains recent analyses of and new perspectives on old sites and old data. Two of the sites discussed are considered for pre-Clovis status because they show evidence of human modification of mammoth faunal remains in the late Pleistocene Age. Studies of later occupation of Upper Republican phase sites yield information on the lifeways of Plains village people.

 

Presented by major investigators at Medicine Creek, the contributions are a balanced blend of the historical research and the current state-of-the-art work and analysis. Roper's comprehensive look at the archaeology, paleontology, and geomorphology at Medicine Creek gives scientists and amateurs a full assessment of a site that has taught us much about the North American continent and its early people.


 

 

When Faustin, the old Acoma, is given his first television set, he considers it a technical wonder, a box full of mystery. What he sees on its screen that first day, however, is even more startling than the television itself: men have landed on the moon. Can this be real? For Simon Ortiz, Faustin's reaction proves that tales of ordinary occurrences can truly touch the heart. "For me," he observes, "there's never been a conscious moment without story."

Best known for his poetry, Ortiz also has authored 26 short stories that have won the hearts of readers through the years. Men on the Moon brings these stories together—stories filled with memorable characters, written with love by a keen observer and interpreter of his people's community and culture. True to Native American tradition, these tales possess the immediacy—and intimacy—of stories conveyed orally. They are drawn from Ortiz's Acoma Pueblo experience but focus on situations common to Native people, whether living on the land or in cities, and on the issues that affect their lives. We meet Jimmo, a young boy learning that his father is being hunted for murder, and Kaiser, the draft refuser who always wears the suit he was given when he left prison. We also meet some curious Anglos: radicals supporting Indian causes, scholars studying Indian ways, and San Francisco hippies who want to become Indians too.

Whether telling of migrants working potato fields in Idaho and pining for their Arizona home or of a father teaching his son to fly a kite, Ortiz takes readers to the heart of storytelling. Men on the Moon shows that stories told by a poet especially resound with beauty and depth.

During the mid twelfth century, villages that had been occupied by the Mimbres people in what is now southwestern New Mexico were depopulated and new settlements were formed. While most scholars view abandonment in terms of failed settlements, Margaret Nelson shows that, for the Mimbres, abandonment of individual communities did not necessarily imply abandonment of regions. By examining the economic and social reasons for change among the Mimbres, Nelson reconstructs a process of shifting residence as people spent more time in field camps and gradually transformed them into small hamlets while continuing to farm their old fields. Challenging current interpretations of abandonment of the Mimbres area through archaeological excavation and survey, she suggests that agricultural practices evolved toward the farming of multiple fields among which families moved, with small social groups traveling frequently between small pueblos rather than being aggregated in large villages. Mimbres during the Twelfth Century is the first book-length contribution on this topic for the Classic Mimbres period and also addresses current debates on the role of Casas Grandes in these changes. By rethinking abandonment, Nelson shows how movement by prehistoric cultivators maintained continuity of occupation within a region and invites us to reconsider the dynamic relationship between people and their land.

From sun-baked Black Mesa to the icy coast of Labrador, native lands for decades have endured mining ventures that have only lately been subject to environmental laws and a recognition of treaty rights. Yet conflicts surrounding mining development and indigenous peoples continue to challenge policy-makers.

This book gets to the heart of resource conflicts and environmental impact assessment by asking why indigenous communities support environmental causes in some cases of mining development but not in others. Saleem Ali examines environmental conflicts between mining companies and indigenous communities and with rare objectivity offers a comparative study of the factors leading to those conflicts.

Mining, the Environment, and Indigenous Development Conflicts presents four cases from the United States and Canada: the Navajos and Hopis with Peabody Coal in Arizona; the Chippewas with the Crandon Mine proposal in Wisconsin; the Chipewyan Inuits, Déné and Cree with Cameco in Saskatchewan; and the Innu and Inuits with Inco in Labrador. These cases exemplify different historical relationships with government and industry and provide an instance of high and low levels of Native resistance in each country. Through these cases, Ali analyzes why and under what circumstances tribes agree to negotiated mining agreements on their lands, and why some negotiations are successful and others not.

Ali challenges conventional theories of conflict based on economic or environmental cost-benefit analysis, which do not fully capture the dynamics of resistance. He proposes that the underlying issue has less to do with environmental concerns than with sovereignty, which often complicates relationships between tribes and environmental organizations. Activist groups, he observes, fail to understand such tribal concerns and often have problems working with tribes on issues where they may presume a common environmental interest.

This book goes beyond popular perceptions of environmentalism to provide a detailed picture of how and when the concerns of industry, society, and tribal governments may converge and when they conflict. As demands for domestic energy exploration increase, it offers clear guidance for such endeavors when native lands are involved.

During the Mississippian period (approximately A.D. 1000-1600) in the midwestern and southeastern United States a variety of greater and lesser chiefdoms took shape. Archaeologists have for many years explored the nature of these chiefdoms from the perspective common in archaeological investigations—from the top down, investigating ceremonial elite mound structures and predicting the basic domestic unit from that data. Because of the increased number of field investigations at the community level in recent years, this volume is able to move the scale of investigation down to the level of community and household, and it contributes to major revisions of settlement hierarchy concepts.

Archaeologists and architects draw upon theoretical perspectives from their fields to provide valuable insights into the structure, development, and meaning of prehistoric communities.

 

Architecture is the most visible physical manifestation of human culture. The built environment envelops our lives and projects our distinctive regional and ethnic identities to the world around us. Archaeology and architecture find common theoretical ground in their perspectives of the homes, spaces, and communities that people create for themselves. Although archaeologists and architects may ask different questions and apply different methods, the results are the same—a deeper understanding of what it means to be human.

 

In this volume, prominent archaeologists examine the architectural design spaces of Mississippian towns and mound centers of the eastern United States. The diverse Mississippian societies, which existed between A.D. 900 and 1700, created some of the largest and most complex Native American archaeological sites in the United States. The dominant architectural feature shared by these communities was one or more large plazas, each of which was often flanked by buildings set on platform mounds. The authors describe the major dimensions of an architectural grammar, centered on the design of the plaza and mound complex that was shared by different societies across the Mississippian world. They then explore these shared architectural features as physical representations or metaphors for Mississippian world views and culture.

 

 

 

Because textiles rarely are preserved in the archaeological record outside of deserts and permafrost areas, in many regions of the world very little is known about their characteristics, functions, production technology, or socioeconomic importance. While this fact is also true of organic fabrics produced during the Mississippian period in southeastern North Anerica, a wide variety of Mississippian textiles has been preserved in the form of impressions on large pottery vessels. From attribute analysis of 1,574 fabrics impressed on Wickliffe pottery sherds and comparison of the impressions with extant Mississippian textile artifacts, Drooker presents the first comparative analysis of these materials and the most inclusive available summary of information on Mississippian textiles.

There is a growing consensus in the scientific realm that the world’s oceans are reaching a state of crisis as commercial fisheries are more widely overexploited and many coastal ecosystems are approaching collapse. A number of scientists and resource managers have argued that a successful understanding of the current crisis can be found through the development of a deeper historical perspective of the ecology of coastal ecosystems and the impacts that humans have had on them. In Modern Oceans, Ancient Sites: Archaeology and Marine Conservation on San Miguel Island, California, Todd Braje works to provide just such an understanding, bridging the divide between the archaeological record and the modern crisis.
 

Using archaeological, paleoecological, and historical datasets from California’s Channel Islands and the larger Santa Barbara Channel region, Braje explores the evolving relationship between humans and fragile island ecosystems. San Miguel Island, westernmost of the Northern Channel Islands, holds archaeological records spanning 10,000 years, providing a backdrop for the examination of changes in human demography, subsistence, and technology over time. Braje’s systematic excavations of five well-preserved sitesranging from a 9500-year-old shell midden to a 150-year-old abalone fishing camptranslate into a long-term case study that enables a unique assessment of the human impacts on marine ecosystems.
 

Modern Oceans, Ancient Sites: Archaeology and Marine Conservation on San Miguel Island, California helps to provide a more complete picture of human sea and land use through time, offering vital information for understanding, interpreting, and managing the past, present, and future of both the Channel Islands and global marine ecosystems. Braje demonstrates the relevance of archaeological, historical, and paleoecological data to extant environmental problems and concludes with tangible and practical recommendations for managing modern marine ecosystems and fisheries.

“Forestdale did more than any other single area to validate the emerging concept of a separate Mogollon culture, and in this compilation Haury provides the reader with not only the complete archaeological picture of this valley but also the history of the developemtn of the concept. Any Southwestern archaeologist and readers who want to stay abreast of the details of Nroth American prehistory should read this book.”—American Antiquity

Classic site reports establish the Mogollon on their own cultural track distinct from the Anasazi and also document the earliest known association of tree-ring dates with pottery in the Southwest. The excavations of Mogollon sites reported on in this volume were conducted at the early (1939–1941) field schools in Forestdale, Arizona.

Monkey Secret collects three short stories and a powerful novella by the Cherokee-German-English poet and prose writer Diane Glancy. Her tales of Native American life explore that essential American territory, the border-between: between past and present, between native and immigrant cultures, between self and society.

This work is a state-of-the-art, data-rich study of excavations undertaken at the Moundville site in west central Alabama, one of the largest and most complex of the mound sites of pre-contact North America. Despite the site's importance and sustained attention by researchers, until now it has lacked a comprehensive analysis of its modern excavations. Richly documented by maps, artifact photo-graphs, profiles of strata, and inventories of materials found, the present work explores one expression of social complexity; the significance of Moundville’s monumental architecture, including its earthen mounds; the pole-frame architecture that once occupied the summits of these mounds; and the associated middens that reveal the culture of Moundville’s elites.

 

This book supplies a survey of important materials recovered in more than a decade of recent excavations of seven mounds and related areas under the author’s direction, as part of a long-term archaeological project consisting of new field work at the Mississippian political and ceremonial center of Moundville.

 

Visitors to Moundville are immediately impressed with its monumentality. The expansiveness and grandness of that landscape are, of course, deliberate features that have a story to tell and this archaeological project reveals Moundville’s monumentality and its significance to the people whose capital town it was.

 

Exactly how the social and political power symbolized by mound building was distributed is a question central to this work. It seems critical to ask to what extent this monumental landscape was the product of a chief’s ability to recruit and direct the labor of large groups of political subordinates, most of whom were presumably non-kin. At the onset of the present project, speculations regarding the paired orders of mounds and the timing of the formal structuring of space at Moundville were already suggested but were in need of further testing, confirmation, and refinement. The work reported in this volume is largely devoted to filling in such evidence and refining those initial insights. An excellent chapter by H. Edwin Jackson and Susan L. Scott, "Zooarchaeology of Mounds Q, G, E, F, and R," compliments this research.

 

A Dan Josselyn Memorial Publication

Anthropologists have long talked about chiefdoms as a form of sociopolitical organization, and for several decades Elman Service's description of chiefdoms has been widely accepted as definitive. Nevertheless, in the 1970s, scholars began to question whether all, or any, chiefdoms had the entire range of characteristics described by Service. Most of the questions focused on the (nonmarket) economic organization of these polities, and several contrasting economic models were suggested. None of the models, however, was comprehensively tested against actual chiefdom economies.

This study examines the economic organization of the late prehistoric (A.D. 1000 to 1540) chiefdom centered at Moundville, Alabama. Rather than attempting to show that this case fits one or another model, the economic organization is determined empirically using archaeological data. The pattern of production and distribution of subsistence goods, domestic nonutilitarian goods, and imported prestige goods does not fit precisely any of the extant models. Because Moundville's economy was organized in a way that promoted stability, it may be no accident that Moundville was the dominant regional polity for several hundred years. This research opens a new field of archaeological investigation: the relationship between fine details of economic organization and large-scale political fortunes.

 

A collection of the papers presented at the Twentieth Anniversary Southwest Symposium Movement, Connectivity, and Landscape Change in the Ancient Southwest looks back at the issues raised in the first symposium in 1988 and tackles three contemporary domains in archaeology: landscape use and ecological change, movement and ethnogenesis, and connectivity among social groups through time and space. Across these sections the authors address the relevance of archaeology in the modern world; new approaches and concerns about collaboration across disciplines, communities, and subgroups; and the importance of multiple perspectives.

Particular attention is paid to the various ways that archaeology can and should contribute to contemporary social and environmental issues. Contributors come together to provide a synthetic volume on current research and possibilities for future explorations. Moving forward, they argue that archaeologists must continue to include researchers from across political and disciplinary boundaries and enhance collaboration with Native American groups.

This book will be of interest to professional and academic archaeologists, as well as students working in the field of the American Southwest.

This unique anthology presents a wide variety of approaches to an ethnomusicology of Inuit and Native North American musical expression. Contributors include Native and non-Native scholars who provide erudite and illuminating perspectives on aboriginal culture, incorporating both traditional practices and contemporary musical influences. Gathering scholarship on a realm of intense interest but little previous publication, this collection promises to revitalize the study of Native music in North America, an area of ethnomusicology that stands to benefit greatly from these scholars' cooperative, community-oriented methods.

Contributors are T. Christopher Aplin, Tara Browner, Paula Conlon, David E. Draper, Elaine Keillor, Lucy Lafferty, Franziska von Rosen, David Samuels, Laurel Sercombe, and Judith Vander.

The desert has long been a theme in Mark C. Taylor’s work, from his inquiries into the religious significance of Las Vegas to his writings on earthworks artist Michael Heizer. At once haunted by absence and loss, the desert, for Taylor, is a place of exile and wandering, of temptation and tribulation. Bones, in turn, speak to his abiding interest in remnants, ruins, ritual, and immanence. Taylor combines his fascination in the detritus of the desert and its philosophical significance with his work in photography in Mystic Bones.

A collection of remarkably elegant close-up images of weathered bones—remains of cattle, elk, and deer skeletons gathered from the desert of the American West—Mystic Bones pairs each photograph with a philosophical aphorism. These images are buttressed by a major essay, “Rubbings of Reality,” in which Taylor explores the use of bones in the religious rituals of native inhabitants of the Western desert and, more broadly, the appearance of bones in myth and religious reality.

Meditating on the way in which bones paradoxically embody both the personal and the impersonal—at one time they are our very substance, but eventually they become our last remnants, anonymous, memorializing oblivion—Taylor here suggests ways in which natural processes can be thought of as art, and bones as art objects. Bones, Taylor writes, “draw us elsewhere.” To follow their traces beyond the edge of the human is to wander into ageless times and open spaces where everything familiar becomes strange.

By revealing beauty hidden in the most unexpected places, these haunting images refigure death in a way that allows life to be seen anew. A bold new work from a respected philosopher of religion, Mystic Bones is Taylor’s his most personal statement of after-God theology.

Mémoires of Michilimackinac offers corrected, unabridged, and properly annotated and edited transcriptions and translations of three important documents related to the French presence and French–Native American relations in the Great Lakes region before 1715. The Relation du sieur De lamotte Cadillac; d’Aigremont’s Mémoire of November 14, 1708; and Bégon’s Mémoire on the Establishment of Michilimackinac of September 20, 1713, are thoroughly examined, with an introduction that places these documents in context; summarizes major findings about Michilimackinac, Native American cultures, and French imperial ambitions in the Great Lakes region; and includes a critical exploration of the documents’ authorship. All three mémoires provide windows into Michilimackinac’s centrality to the French imperial and trade network and the place of Native Americans in French policy during this period, and ultimately contribute to understanding trends, enduring and new, in the scholarship of French and Indians in the upper Great Lakes.