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Social Archaeology Futures brings together archaeologists from the Mediterranean, North America, and Latin America to consider what a “social archaeology” should be after the emergence of strong commitments to community engagement and ethical conduct in the field, establishing archaeology as a practice that both presents research and theories about people in the past and engages with people in the present to whom those findings matter. These rich narratives present a cutting-edge approach from established and emerging scholars, bridging the gap between the scholarly project of knowledge production and the social projects of care and repair.

What archaeologists say matters because they shape ideas about what is natural, what “past” led to the present, and how people’s identities took form. This leads to concerns with ethical approaches to representation, to amending the fractures archaeology has produced in previous periods, and to ensuring that communities that are sources of information also benefit from the knowledge produced. Contributors share an understanding of the historical development of social life as an outcome of the decisions and dispositions of living people. Reaching beyond archaeology to natural science, social science, humanities, and the arts, they demonstrate the continued and expanding relevance of archaeological work in transdisciplinary, not merely interdisciplinary, contexts.

Social Archaeology Futures broadens concepts around who counts as a participant in the archaeological process and what counts as archaeology, extending the understanding of the practice well beyond the idea of excavation and lab analysis to include community events, reconsideration of museum collections and archives, and engagement in storytelling. Social archaeology is the future of archaeology, making this volume of considerable interest to students, scholars, and general readers interested in anthropology, art history, heritage studies, and museum studies.

Using new archaeological data from four major cities of the Classic Maya world, this book explores how gender, age, familial and community memories, and the experience of living in an urban setting interacted to form social identities.

Social Identities in the Classic Maya Northern Lowlands plumbs the archaeological record for what it can reveal about the creation of personal and communal identities in the Maya world. Using new primary data from her excavations at the sites of Yaxuna, Chunchucmil, and Xuenkal, and new analysis of data from Dzibilchaltun in Yucatan, Mexico, Traci Ardren presents a series of case studies in how social identities were created, shared, and manipulated among the lowland Maya.

Ardren argues that the interacting factors of gender, age, familial and community memories, and the experience of living in an urban setting were some of the key aspects of Maya identities. She demonstrates that domestic and civic spaces were shaped by gender-specific behaviors to communicate and reinforce gendered ideals. Ardren discusses how child burials disclose a sustained pattern of reverence for the potential of childhood and the power of certain children to mediate ancestral power. She shows how small shrines built a century after Yaxuna was largely abandoned indicate that its remaining residents used memory to reenvision their city during a time of cultural reinvention. And Ardren explains how Chunchucmil’s physical layout of houses, plazas, and surrounding environment denotes that its occupants shared an urban identity centered in the movement of trade goods and economic exchange. Viewing this evidence through the lens of the social imaginary and other recent social theory, Ardren demonstrates that material culture and its circulations are an integral part of the discourse about social identity and group membership.

An examination of the uses of social media in Jordan through the experiences of Bedouin tribespeople.

It has become something of a cliché to say that social media is making us tribal. But what do self-styled tribespeople themselves think about social media, and how might they help us better understand the role of the internet in our current political moment? Drawing on in-depth ethnographic fieldwork among Bedouin in Jordan, Social Media Tribes underscores the varied but broadly intelligible ways in which distinctive groups domesticate social media to suit their needs.

Organized around key concepts in Bedouin life (including tribalism, envy, and mercy), Social Media Tribes moves between Facebook-mediated tribal truces, upstart online media platforms, palatial urban villas where self-appointed sheikhs dispense justice, and street clashes organized over WhatsApp in rural communities ignored by state development projects. A meticulous researcher and insightful participant-observer, Geoffrey Hughes reframes social media as part of a global renegotiation of the state-society divide that both preceded the emergence of social media platforms and, in turn, feeds off of them. In this telling, the internet represents a new frontier that, like older frontiers, heralds both novel freedoms and novel forms of social control.

Why is social media in southeast Italy so predictable when it is used by such a range of different people?

This book describes the impact of social media on the population of a town in the southern region of Puglia, Italy. Razvan Nicolescu spent 15 months living among the town’s residents, exploring what it means to be an individual on social media. Why do people from this region conform on platforms that are designed for personal expression?

Nicolescu argues that social media use in this region of the world is related to how people want to portray themselves. He pays special attention to the ability of users to craft their appearance in relation to collective ideals, values, and social positions, and how this feature of social media has, for the residents of the town, become a moral obligation: they are expected to be willing to adapt their appearance to suit their different audiences at the same time, which is crucial in a town where religion and family are at the heart of daily life.  

Since the Revolution of 1910, Mexican society has undergone a profound transformation, characterized by the disempowerment of the landed aristocracy and the rise of a new ruling class of plutocrats and politicians; the development of a middle class of white-collar professionals; and the upward mobility of formerly disenfranchised Indians who have become urban, working-class Mestizos. Indeed, Mexico's class system today increasingly resembles that of Western industrialized nations, proving that, while further democratic reforms are needed, the Revolution initiated an ongoing process of change that has created a more egalitarian society in Mexico with greater opportunities for social advancement.

This authoritative ethnography examines the transformation of social classes in the Córdoba-Orizaba region during the latter half of the twentieth century to create a model of provincial social stratification in Mexico. Hugo Nutini focuses on the increased social mobility that has affected all classes of society, especially the rural Indians who have taken advantage of education, job opportunities, and contact with the wider world to achieve Mestizo status. He also traces the transfer of power that followed the demise of the hacienda system, as well as the growing importance of the middle class. This description and analysis of the provincial social stratification system complements the work Nutini has done on the national class system, centered in Mexico City, to offer a comprehensive picture of social stratification and mobility in Mexico today.

An important and previously unexplored body of esoteric ritual songs of the Tz’utujil Maya of Santiago Atitlán, Guatemala, the “Songs of the Old Ones” are a central vehicle for the transmission of cultural norms of behavior and beliefs within this group of highland Maya. Ethnomusicologist Linda O’Brien-Rothe began collecting these songs in 1966, and she has amassed the largest, and perhaps the only significant, collection that documents this nearly lost element of highland Maya ritual life.

This book presents a representative selection of the more than ninety songs in O’Brien-Rothe’s collection, including musical transcriptions and over two thousand lines presented in Tz’utujil and English translation. (Audio files of the songs can be downloaded from the UT Press website.) Using the words of the “songmen” who perform them, O’Brien-Rothe explores how the songs are intended to move the “Old Ones”—the ancestors or Nawals—to favor the people and cause the earth to labor and bring forth corn. She discusses how the songs give new insights into the complex meaning of dance in Maya cosmology, as well as how they employ poetic devices and designs that place them within the tradition of K’iche’an literature, of which they are an oral form. O’Brien-Rothe identifies continuities between the songs and the K’iche’an origin myth, the Popol Vuh, while also tracing their composition to the late sixteenth and early seventeenth centuries by their similarities with the early chaconas that were played on the Spanish guitarra española, which survives in Santiago Atitlán as a five-string guitar.

Most scholarship on sorcery and witchcraft has narrowly focused on specific times and places, particularly early modern Europe and twentieth-century Africa. And much of that research interprets sorcery as merely a remnant of premodern traditions. Boldly challenging these views, Sorcery in the Black Atlantic takes a longer historical and broader geographical perspective, contending that sorcery is best understood as an Atlantic phenomenon that has significant connections to modernity and globalization.

A distinguished group of contributors here examine sorcery in Brazil, Cuba, South Africa, Cameroon, and Angola. Their insightful essays reveal the way practices and accusations of witchcraft spread throughout the Atlantic world from the age of discovery up to the present, creating an indelible link between sorcery and the rise of global capitalism. Shedding new light on a topic of perennial interest, Sorcery in the Black Atlantic will be provocative, compelling reading for historians and anthropologists working in this growing field.

Dialogue between a medical anthropologist and a Cherokee linguist about health, well-being, and environmental issues

Sounds of Tohi: Cherokee Health and Well-Being in Southern Appalachia is the result of almost two decades of work by medical anthropologist Lisa J. Lefler and Cherokee elder and traditionalist Thomas N. Belt. The narrative consists of a dialogue between them that displays traditional Indigenous knowledge as well as the importance of place for two people from cultures and histories that intersect in the mountains of Southern Appalachia. Together, Lefler and Belt decolonize thinking about health, well-being, and environmental issues through the language and experiences of people whose identity is inextricably linked to the mountains and landscape of western North Carolina.

Lefler and Belt discuss several critical cultural concepts that explain the science of relationships with this world, with the spirit world, and with people. They explore tohi, the Cherokee concept of health, which offers a more pervasive understanding of relationships in life as balanced and moving forward in a good way. They converse about the importance of matrilineality, particularly in light of community healing, the epistemologies of Cherokee cosmography, and decolonizing counseling approaches.

The discussions here offer a different way of approaching the issues that face Americans in this difficult time of division. Lefler and Belt share their urgency to take action against the wholesale exploitation of public lands and the shared environment, to work to perpetuate tribal languages, to preserve the science that can make a difference in how people treat one another, and to create more forums that are inclusive of Native and marginalized voices and that promote respect and appreciation of one another and the protection of sacred places. Throughout, they rely on the preservation of traditional knowledge, or Native science, via Native language to provide insight as to why people should recognize a connection to the land.
 

How the inhabitants of Western Madagascar reshape their collective identity and negotiate their place within contemporary society through royal rituals and the reinterpretation of the past.

In a postcolonial republic marked by recurrent crises, royal hierarchy continues to frame social inequalities. Within this context, both the descendants of slaves and the newly rich seek to claim or legitimize new hierarchical positions by reformulating historical narratives and establishing them through royal rituals. Focusing on a cult dedicated to the spirits of the ancestors of the Silver Dynasty, Maurizio Esposito La Rossa investigates the categories of “silver” and “gold” that structure the hierarchy of the Sakalava monarchy and are also mobilized by politicians to legitimize their power.

Through multi-sited ethnography, the book offers a broader reflection on the link between narratives and places and on contrasting ways of conceiving history. Whereas Western historiography—and the rise of the nation-state—tends to produce unified historical narratives, the Sakalava monarchies conceive of history as rooted in specific places and social groups, where multiple versions coexist and contend. Combining the divergent demands of a historical anthropology and an anthropology of history, this book endeavors to recount another history of the Sakalava monarchy, without neglecting the polyphony that characterizes it. By tracing how the past is mobilized, transformed, and contested in the present, the book speaks to anthropologists, historians, and readers interested in the intricate entanglements of history, ritual, and political power in postcolonial settings.
 

Explores how, over centuries, Amazonian people and their cultures have interacted with rainforests

William Balée is a world-renowned expert on the cultural and historical ecology of the Amazon basin. His new collection, Sowing the Forest, is a companion volume to the award-winning Cultural Forests of the Amazon, published in 2013. Sowing the Forest engages in depth with how, over centuries, Amazonian people and their cultures have interacted with rainforests, making the landscapes of palm forests and other kinds of forests, and how these and related forests have fed back into the vocabulary and behavior of current indigenous occupants of the remotest parts of the vast hinterlands.

The book is divided into two parts. Part 1, “Substrate of Intentionality,” comprises chapters on historical ecology, indigenous palm forests, plant names in Amazonia, the origins of the Amazonian plantain, and the unknown “Dark Earth people” of thousands of years ago and their landscaping. Together these chapters illustrate the phenomenon of feedback between culture and environment.

In Part 2, “Scope of Transformation,” Balée lays out his theory of landscape transformation, which he divides into two rubrics—primary landscape transformation and secondary landscape transformation—and for which he provides examples and various specific effects. One chapter compares environmental and social interrelationships in an Orang Asli group in Malaysia and the Ka’apor people of eastern Amazonian Brazil, and another chapter covers loss of language and culture in the Bolivian Amazon. A final chapter addresses the controversial topic of monumentality in the rainforest. Balée concludes by emphasizing the common thread in Amazonian historical ecology: the long-term phenomenon of encouraging diversity for its own sake, not just for economic reasons.