WHAT DOES MORTUARY VARIABILITY IN THE OHIO VALLEY MIDDLE WOODLAND MEAN? AGENCY,ITS PROJECTS,AND INTERPRETIVE AMBIGUITY

Building on what I view as the inability of archaeologists to distinguish patterning in the treatment of the dead in the central Ohio Valley Middle Woodland (Adena and Hopewell combined), I suggest an interpretive shift to focus instead upon agency; that is, upon mortuary events as the products of individuals and teams performing ritual acts using relics of their dead. That said, the remains we interpret as persona become, in effect, the “abandoned projects” of that agency, and their interpretation in the archaeological contexts we excavate (accretional mounds and other forms of mortuary features) is hedged around with what I call interpretive ambiguity. This approach embraces what we see as the extreme mortuary variability characteristic of the time and place without denying that underlying mortuary beliefs were real and conservative. Rather, it focuses upon the interpretation of place and how historical events occurring in places reflect larger social interactions.     

Open-Air “Adena” Paired-Post Ritual Features in the Middle Ohio Valley: A New Interpretation

Circular paired-post structures have been recognized as a quintessential trait of the “Adena” concept. Although once thought restricted to ritual contexts beneath burial mounds, work over the last 30 years has identified several open-air structures in contexts apart from burial mounds or ditches. Uncluttered by overlapping features, open-air examples present a unique opportunity to document the initial roles played by these features. Currently, no unequivocal evidence for mortuary processing has been found directly associated with open-air paired-post structures. This fact calls into question the prevailing belief that most of these features were used to process, or prepare, the dead. Instead, a more reasonable interpretation is that these structures were involved in rituals minimally related to, or entirely devoid of, mortuary activity.     

Connecting Heaven and Earth: Interpreting Early Woodland Nonmortuary Ceremonialism in Northern Ohio

Most previous studies of Early Woodland ritual and ceremonialism in the Ohio region have focused primarily on Adena mound and earthwork enclosures and their attendant mortuary facilities. Recent investigations of other constructions, such as circular post structures, have demonstrated the feasibility of expanding interpretations of Early Woodland ceremonialism to include nonmortuary contexts. In the southern drainages of Lake Erie, small hilltop enclosures are potentially fruitful localities for the study of (non-Adena) ritual and ceremonialism. Recent investigations at the Heckelman hilltop enclosure reveal nonmortuary-ceremonial activity during the Early Woodland period. Archaeological remains point to the construction of an oval ditch enclosing clusters of freestanding (ritual) poles and pits that exhibit evidence of having been used for preparing and serving ceremonial meals. It is proposed that the Heckelman ceremonial precinct was the site of ritually charged activities bearing important cosmological significance for its users.     

Ohio Hopewell Depictions of Composite Creatures: Part II–Archaeological Context and a Journey to an Afterlife

Abstract

Archaeological contextual analyses of four artifacts that depicted composite creatures and that were recovered from the Turner earthwork in southwestern Ohio are integrated here with a biological identification of the creatures' component animals and a survey of historic Woodland–Plains Indian knowledge about their roles in Woodland–Plains life (previously reported in this journal). Together, the three studies reveal that the creatures were likely employed in a ritual drama concerned with the welfare of recently deceased persons on their journey to an afterlife through underwater–underground realm(s), where they encountered the creatures. The location of the journey to an afterlife through Below realm(s) differs from that of nearly all historic Woodland–Plains Indians, who knew the journey to take place on the earth-disk or to occur by ascension. Implications of the ritual drama at Turner for some recent interpretive trends in Woodland archaeology are explored, including an overemphasis on “world renewal” as the primary motivation behind Ohio Hopewell ceremonialism, the scarce attention given to eschatological matters, and the misleading notion that all agentive behaviors, including mortuary rites, are political.     

‘Which Way?’ Big Man,Road Man,Chief: Bernard Narokobi's Multifaceted Leadership Career

ABSTRACT

Among the topics that Bernard Narokobi addresses in his numerous writings is the place of traditional Melanesian leadership styles in a modern Papua New Guinea. This article explores Narokobi's leadership status to show how far-reaching and multifaceted his leadership career was: he was at once a traditional Melanesian bigman, a chief, and a modern public figure. The actions he took in these roles were for him a matter of the highest principle, something that at times had severe political consequences. Because in Melanesia the scope of the ritual that takes place upon an individual's death is an index of their status, an analysis of the mortuary rituals undertaken upon Narokobi's death provides insight into the significance of his leadership at every level from his clan up to the national level of Papua New Guinean society.     

A Ritual Spindle Whorl Deposit from the Late Classic Maya Site of E1 Pilar,Belize

Abstract

Excavations near the ceremonial precinct of El Pilar, an important Maya center in Belize, exposed a Late Classic period concentration of almost 200 broken limestone spindle whorls. A program of experimentation demonstrated that the whorls were purposely destroyed, possibly as part of a ritual event or events. Such rituals may have been part of a strategy to enhance the status of spinners by honoring deities associated with spinning.     

New zooarchaeological and funerary perspectives on Mochica culture (a.d. 100–800), Peru

Abstract

The Mochica culture developed on the northern Peruvian coast between a.d. 100 and 800. A zooarchaeological study of the remains discovered in graves at four main ceremonial sites—Sipán, San José de Moro, El Brujo, and Moche—provides evidence of 12 sacrificed species including domestic animals such as llamas, dogs, and guinea pigs, and wild animals such as bats and parrots. A comparison of zooarchaeological data with Mochica iconography shows that animals served a variety of ritual purposes, for example, as mortuary food and as guides for souls of the dead in the afterlife. They were also considered to be mediators between the world of the living and that of the dead. This study enhances our understanding of funerary and sacrificial rituals linked to animals in Mochica society as well as in the central Andes.     

Bear Imagery and Ritual in Northeast North America: An Update and Assessment of A. Irving Hallowell's Work

Abstract

Over seventy years ago, A. Irving Hallowell called attention to the widespread distribution of bear ceremonialism among boreal cultures of northern Eurasia and North America. He showed that reverence for the bear was governed primarily by sociopsychological factors of possible great antiquity. This study draws on Hallowell's insights and uses a holistic approach to interpret bear imagery and ritual found in archaeological contexts for northeastern North America. Various data demonstrate the antiquity and variability of bear ceremonialism including the communal feasting of bear brains, ritual use of skull masks, public display of skulls in elevated positions, various expressions of symbolism in art, ritual disposal of post-cranial remains, and widespread distribution of bear clans with their associated rituals and leadership roles. Cross-culturally, the bear may signify a dangerous predatory animal opposed to humans while simultaneously looking and behaving like a person, thus representing a source of power as an other-than-human being.     

Sit,Cook, Eat,Full Stop: Religion and the Rejection of Ritual in Auhelawa (Papua New Guinea)

ABSTRACT The Auhelawa people of Normanby Island (Milne Bay Province, Papua New Guinea) typically observe the death of an individual through a series of feasts in which the lineage of the deceased and its lateral relatives exchange food and perform rituals of mourning. Recently, a number of people have decided to reject all forms of ‘custom’ in favor of a practice of ‘Christian custom’ in which no food is exchanged and no rituals are performed. This paper examines the way people view custom and its Christian alternative. It argues that the basis for Christian forms of mortuary feasting is a shift away from thinking of feasts in terms of reciprocity and towards thinking of them in terms of traditional customary rules. In this context, active church members have begun to represent the absence of markers of custom as itself a marker of an alternative Christian custom. I argue that this reformulation of the relationship of custom and change is meant to give concrete form to the value of Christian individualism as the basis for sociality. The paper then concludes that in order to explain historical changes in ritual systems, the study of ritual needs to examine ritual in relation to the values that underlie it.     

Buddhist temples and ancestral halls: The reconstruction of native official rituals in western Yunnan

Abstract

In the process of abolishing the native officialdoms of southwest China, the Ming court justified its actions by citing violations of ethical and ritual principles. During the Zhengtong 正統 period, offices of native officials in Heqing 鶴慶 were abolished and replaced with an office for centrally appointed imperial officials. These imperial officials turned Buddhist temples into Confucian schools and attacked local beliefs regarding living Buddhas. At the same time, local Confucian scholars advocated orthodox ritual in the name of doing away with improper ritual practice. In response, nearby native officials began cautiously handling political issues, and sought to legitimize the foundations for their status by conducting rituals in the classical Confucian tradition. The author examines the history of Lijiang 麗江 and Menghua 蒙化 Prefectures in Yunnan 雲南 and discusses how their native officials used the statuses of ancient nobles as they sought to establish Confucian rituals and temples corresponding to their status within the Ming bureaucracy. Several strategies are identified, including (a) building Buddhist temples, ancestral halls, and official shrines; (b) transforming mythical figures into protective deities by creating mountain and river rituals that conformed to ritual orthodoxy; and (c) establishing official genealogies and using textual methods to incorporate clan myths and legendary lineages into orthodox historical narratives, thereby strengthening the superiority of border native official lineages. By analyzing a series of actions of native officials in this process, the author explores the cultural strategies adopted by native officials to safeguard their prestige and local interests.     

Provenance of Weeden Island “sacred” and “prestige” vessels: implications for specialized ritual craft production

ABSTRACT

Weeden Island mortuary ceremonialism united distinct cultures across the Late Woodland social landscape. The Weeden Island pottery series is central to recognizing regional ceremonial parity, with prestige (elite) and sacred (cult) wares showing strong similarities among distant sites. Finely made vessels and their ostensibly shamanistic themes led archaeologists to consider the liturgical and political roles of ritual specialists, whose tasks might have included vessel manufacture in centralized locations. This research evaluates the prospect of craft specialization and centralized production of sacred and prestige wares through comparisons of the provenance of vessels from three Florida localities: Palmetto Mound (8LV2), the mounds at Melton (8AL5, 8AL7), and McKeithen (8CO17). Results of Neutron Activation Analysis and petrographic analysis show that the majority of the sampled vessels were made far from the mounds in which they were deposited, from a variety of locations but especially within the area between Kolomoki and the Tallahassee Hills. We argue that production was not centralized but may have been specialized to the extent that an integrated ritual network was necessary to coordinate rules of manufacture and use that were evidently observed by all participants.     

Blood Residue Analysis at Çayönü Tepesi,Turkey

Abstract

A program of blood residue analysis at Çayönü Tepesi in SE Turkey was undertaken from 1984 to 1987. The research began as an investigation of the feasibility of detecting and identifying blood residues in a field setting with subsequent additional analyses and verification in the home laboratory.

In-field and laboratory techniques included Labstix detection of hemoglobin, and the identification of species was done using hemoglobin crystallization. Immunological techniques were used in the laboratory to verify the identification of blood.

The results are significant. Research centered on residue from the “skull building” where the blood of Bos primigenius (the extinct progenitor of modern cattle), sheep, and goat were found in addition to human blood. The conjunction of animal and human blood in a structure where more than 90 human skulls as well as complete and partial skeletons were interred suggests some yet-unknown ritual/mortuary function.     

Black man's Burden: some South African parallels with North America

ABSTRACT

Muthi, intelezi and associated rituals have played an important role in the lives of Africans for many centuries. For almost everything they do, muthi and rituals are applied, more so during times of war. Controversy around the use of intelezi, muthi, ritual killing and the role of izinyanga in, prior to and during the colonial period, is well documented. This paper, first, challenges the Comaroffian analysis of the subject which purports to contextualise the ‘deployment, real or imagined, of magical means for material ends’. They add that the discourse is entirely about ‘modernity’ and ‘neoliberalism’. Here I fundamentally disagree with this explanation; I indicate that it is a cultural continuity. The paper contends that ritual killing and muthi use continues into the present and was prevalent during the political violence in KwaZulu-Natal during the 1980s and 1990s. Secondly, the paper will discuss the centrality of the use of muthi during the violence. I reason that izinyanga played a clandestine but powerful role in this violence. In this, they were at the core of the violence and of the rise of warlords to power in the region. In this paper, I will also present reasons (or offer recommendations) why historians should pay attention to these practices in the recent past, as well as in colonial times. For one thing, they are a means of understanding the present. However, in many ways, because of its reliance on oral histories and insider content, this paper is neither history nor ethnography, but could be described as historical ethnography.     

Distributional Survey of the Reinhardt Site (33PI880), Pickaway County,Ohio: A Strategy for Deciphering the Community Structure of a Fort Ancient Village

Abstract

There is currently a paucity of Fort Ancient sites with deciphered settlement structures. If settlement structure is reflective of social organization, then a larger sample of sites is needed to evaluate extant models of Fort Ancient social development. A distributional survey of the Reinhardt site, a Middle Fort Ancient habitation in the Middle Scioto Valley, Ohio is proposed as a model of efficient, multi-staged investigation that can aid in detection and interpretation of community structure. By combining an intensive surface collection and a 10 -×-20 -m grid of small volumetric shovel test units, I was able to discern a probable small plaza (circa 40 -m diameter) and a partial, relatively wide habitation ring (>30 m). I argue that this strategy can be usefully employed in a variety of situations to increase our understanding of variability in settlement organization in general, and specifically for the Late Prehistoric agricultural societies of the Middle Ohio Valley.     

Radiocarbon Dates on Textile and Bark Samples from the Central Grave of the Adena Mound (33RO1), Chillicothe,Ohio

The Adena Mound (33RO1) is the type site of the Adena culture, yet there have been no radiocarbon dates to place it reliably within a temporal framework. Fortunately, the artifact collection, curated by the Ohio Historical Society, includes objects that are highly suitable for radiocarbon dating, including fragments of textiles and tree bark associated with the central burial. We selected a textile fragment and two bark fragments for radiocarbon dating. The textile exhibits alternate pair twine with very fine yarns probably composed of cellulose bast fibers. The bark is from a black locust (Robinia pseudoacacia) tree. The results of the radiocarbon dating indicate that the Adena Mound was constructed between the end of the second century B.C. and the beginning of the first century A.D., placing it near the midpoint in the sequence of radiocarbon-dated Adena culture sites. This study demonstrates the value of museum collections for gleaning new data from curated materials.     

Death and the Sacrifice of Signs: ‘Measuring’ the Dead in Tana Toraja

Suggesting the existence of an intrinsic connection between sacrifice and embodiment, this article considers the meaning and symbolism of traditional mortuary rituals among the Sa'dan Toraja of Indonesia. Manifesting different ways of being, these rituals engender different ways of dying. Focusing on the sacrificial patterns of their engenderment, I discuss these differences and the way in which they are thought to ‘emerge from the body’.     

Early Woodland Upland Encampments of Central Ohio

Abstract

Most published studies of the Early Woodland period (1000 B.C.–200 B.C.) in Ohio have traditionally focused on the mortuary/ceremonial aspects (e.g. mounds) of the latter half of this time period. Less energy, however, has been devoted to nonmortuary sites, such as those that appear in the uplands as surface lithic scatters. In the past decade archaeological studies in central Ohio have yielded a rapidly growing amount of information concerning upland Early Woodland sites. In this article we compare and contrast variability in site structure, flint acquisition and stone tool production, diet, ceramic attributes, and radiocarbon dates from three central Ohio upland sites: President’s Club, 33LI183, and McCauley. Together, these data reveal an emerging pattern of upland site use during the Early Woodland period in central Ohio.     

Adriatic Neolithic Mortuary Ritual at Grapčeva Cave,Croatia

Abstract

Excavations at Grap?eva Cave in Croatia, a major eastern Adriatic Neolithic site, yielded evidence of ritual activities during the 5th millennium CAL B.C. Structured deposits in the main interior chamber consisted of large burned features containing extremely high frequencies of animal remains and artifacts, including richly decorated Late Neolithic “Hvar-style” pottery, as well as scattered human remains. We argue that Grap?eva was a mortuary ritual site, where feasts, offerings to supernatural powers, and secondary burials took place. At Grapc?eva memories were produced and maintained at a time when group histories and genealogies were gaining importance among the newly settled Neolithic food producers of the Adriatic.     

The Case of the Caldwell Mound: A Woodland Period Mound in the Central Scioto River Valley

ABSTRACT

This article presents a reconstruction and analysis of the Caldwell Mound located in the central Scioto River valley of southern Ohio. The mound contained a log tomb, at least four burials, and associated funerary objects. Four AMS radiocarbon dates place the Caldwell Mound within the last century BC and first century AD, and the mound contains evidence of practices historically associated with “Adena” and “Hopewell.” Few other records exist from this period in the region despite it experiencing perhaps some of the most dramatic socioreligious transformations in precolumbian North America. This analysis documents early evidence for the diversification and segregation of leadership roles based on the interpretation of three buried individuals. It also demonstrates the utility and efficacy of working with amateur-produced records and collections, even when incomplete, to reconstruct and glean insight from important Woodland period sites.     

Early ironworking in Iron Age South India: New evidence for the social organization of production from northern Karnataka

Abstract

Iron production was integral to political and ritual practices during the South Indian Iron Age (ca. 1200–300 b.c.), yet the investigation of the social relations of metals production during this period has been overshadowed by studies of iron consumption, particularly of iron objects in megalithic mortuary contexts. Recent archaeological research in the Tungabhadra River Corridor, Karnataka, has revealed iron production debris within and between settlements in more ephemeral occupational contexts, such as rockshelters. One notable discovery is the earliest ironworking facility in South India at Bukkasagara. The regional pattern suggests that iron production involved at least two classes of specialist producers—smelters and smiths—who exercised varying degrees of control over the practice and products of their craft. It also suggests that iron production was an important component in the construction and negotiation of Iron Age social differences, affiliations, and inequalities.