The Tide of History

Two stories are told simultaneously: one that may have been, and one that yet might be. The story of the voyage that might have been is based on archaeological evidence provided by the earliest shipwreck discovered in the New World. These two stories are set in different eras to demonstrate certain constants in the human drive to explore the unknown, in the methods used, and in the consequences encountered.     

Stable isotopes in human skeletons of Southern Ontario: reconstructing Palaeodiet

Most native plants of Ontario use the C₃ photosynthetic mechanism and therefore have relatively low ${}^{13}\text{C}{}^{12}\text{C}$ ratios; maize is a C₄ plant and is relatively enriched in ¹³C. The proportion of maize in the diet of a human can therefore be estimated from the ¹³C-content of collagen of fossil bone. We have used this method to follow the increase in consumption of maize in ancient native populations over the interval from AD 400 to 1650, and to quantify the amount of maize consumed. Maize consumption rose gradually to a maximum of 50% of the diet by AD 1400. These data agree with archaeologically derived data for this region, and with previous isotope studies in the northeastern U.S.A. In some of the latter, however, the maximum percentage of maize consumed has been overestimated because maize was assumed to have a δ¹³C value of ?12·5‰; our studies of archaeological specimens show the correct value to be closer to ?9‰. The introduction of beans into the native diet about AD 1100, should have caused a decrease in the ¹⁵N content of human bone collagen because legumes are deficient in this isotope, with respect to meat and fish. However, we observe no significant change in the ${}^{15}\text{N}{}^{14}$N ratio of human bone collagen over the period from 2300 BC to AD 1640. We conclude that meat and fish remained the main sources of protein even after the advent of agriculture into this region.     

Cults and Christianity among the Enga and Ipili

In this article, I examine the continuities between early-contact cult activities and present day Christianity among the western Enga and eastern Ipili of highlands Papua New Guinea. Christians today see the cults as early attempts to ‘open the road’ for the coming of whites and missionization. Cult leaders are currently understood as prophets who had received messages from God and were sent out to herald the coming new era of social change. The ritual killing of a young man in the 1940s by cult leaders is conceptualized as the local version of the crucifixion of Jesus. The data herein illustrate the creative means by which Ipili and Enga in this region have indigenized Christianity and located their own regional histories and practices in the broader scope of world history.     

The Social Basis of Sacred Spaces in the Prehispanic Andes: Ritual Landscapes of the Dead in Chimú and Inka Societies

Sacred landscapes are a subset of the diverse media that people use to make statements about social order. Mary Douglas has discussed two dimensions of social order—group and grid—and suggested connections between their varied conceptions and expressions in the culturally constructed landscape. I extend Douglas's concepts to a specific domain of sacred landscapes, funerary architecture. Drawing on two examples from the prehispanic Andes, I argue that differences in Chimú and Inka funerary landscapes represent different conceptions of social order. Archaeological investigations of sacred spaces as expressions of varying social experience deepen understanding of Andean societies and other ancient peoples.