Enacting power through networks

We argue here that processes of political centralization and hierarchy building can be profitably explored by focusing on how resources were strategically manipulated in search of power by people organized in social networks of varying sizes and spatial extents. Adopting this perspective encourages reconsideration of the ways in which such core concepts as structure, agency, and society can be redefined to cast new light on ancient power contests. In addition, we suggest that a network approach complements traditional emphases on processes of domination and resistance by drawing attention to the importance of alliances in shaping political formations. The potential utility of these precepts is illustrated in an example drawn from our research on Terminal Classic (800–1000 AD) political struggles in the Naco valley of northwestern Honduras. Special attention in this case centers on the manner in which craft products were manipulated by people of varying ranks to define and achieve goals as well as to control the actions of others. The study’s broader implications for the analysis of ancient political relations are highlighted at the essay’s conclusion.     

Rejoinder to Lepper Concerning Serpent Mound

In this article we address comments made by Bradley Lepper concerning our previously published article, “Radiocarbon Dates Reveal Serpent Mound is More than Two Thousand Years Old” (Romain, Herrmann, Monaghan, and Burks 2017). Further we offer commentary on the new radiocarbon dates provided by Lepper (this volume).     

Constructing subjective spiritual geographies in everyday mobilities: the practice of prayer and meditation in corporeal travel

This paper contributes to contemporary geographies of religion by exploring how everyday spaces of mobility and flows can be transformed through specific practices such as prayer and meditation that contribute to personal spirituality. The work challenges traditionally held assumptions that sacred space or codified religious spaces requires stillness and calmness by drawing on the New Mobilities Paradigm to explore how spiritual practices are conducted within the flows and movement that characterise contemporary everyday life. Using questionnaires and diary-interview methods, everyday journeys of participants captured how prayer, meditation and encounters with others and the environment facilitated by movement can transform and be transformed by mobility and the mode of travel. Participant’s accounts of their everyday mundane journeys reveal personalised associations of the everyday spaces that they travel through and the different routines they enact on a daily basis that incorporate religious objects, practices or ideas. These journeys and time-spaces form what I term a ‘subjective spiritual geography’, a network of the interrelated time-spaces threaded together by the individual’s schedule and routine that create, maintain and reinforce personal and informal religious meaning in everyday life.