Mounds,Towns, and their Surrounds: An Archaeological,Historical, and Geophysical Approach to Burial Mounds,Residential Space,and Cultural Landscapes of the Late Woodland Springwells Site (a.d. 800–1400) at Historic Fort Wayne,Detroit

Historic Fort Wayne is located on the Detroit River in a landscape of heavy industry and marginalized urban neighborhoods (figure 1). Geophysical survey south of the Fort Wayne Mound—a Late Woodland Period burial mound enclosed by the Fort—indicates that pre-contact residential structures may be preserved at the site. Residential sites with mortuary monuments are uncommon in southeastern Michigan and represent an opportunity to better understand variation in Late Woodland settlement. Our approach combines existing archaeological research, historical records, and non-invasive geophysical survey in a culturally sensitive Native American site context presently unavailable for conventional archaeological excavation. We examine archaeological and historical records from Springwells and Late Woodland period settlements in the region to contextualize geophysical evidence from the site. The research prioritizes protection of Native American heritage sites in urban contexts together with ongoing archaeological interpretation of the Late Woodland cultural Landscape.     

STRATEGIC ESSENTIALISM AND THE FUTURE OF ETHNOHISTORY IN NORTH AMERICA

Leeds, Anthony, Sanjek, Roger, eds. Cities, Classes and the Social Order. Ithaca, NY: Cornell University Press, 1994. xiii + 272 pp. including bibliography and index. $39.95 cloth; $16.95 paper.     

Where the spirit leads vs. what the researcher sees: Assessing hans baer's work on black spiritual churches

Baer, Hans. The Black Spiritual Movement. Knoxville: University of Tennessee Press, 1984. viii + 221 pp. including references and index. $18.95 cloth.     

Hobbes ou la crise de l'état baroque

Thomas Hobbes in Leviathan presented a paradigm of the social contract that has proven foundational in Western political thought. A proper understanding of the philosopher’s thought is thus of paramount importance. I argue that today’s case for a religiously tolerant Hobbes has missed an important part of the historical record. I first consider an obscure but important document, the second edition of the Humble Proposals. It demonstrates that leading members of a seventeenth century Christian denomination, the Independents, considered a state-enforced confession of faith. Independents are generally seen as tolerant, and one of the arguments for Hobbesian toleration is that Hobbes endorsed them. But the second edition of the Humble Proposals aligns with the possibility in Hobbes that the civil sovereign will impose part III of Leviathan on the Universities and treat its contents as a legally required confession of faith – one that may be necessary for security, and the avoidance of civil war. Hobbes’s endorsement of Independency alone cannot be used to argue that his work leads to religious toleration. The evidence I present reinforces an earlier assessment and alongside other evidence points to the return of the intolerant Hobbes.     

Nietzsche's magnum opus

Nietzsche did not write a completed magnum opus, a ‘Hauptwerk’, but he planned to do so during at least the last 5 years of his active life. I will show that during and after the writing of Also sprach Zarathustra this was his main aim and ambition. The projected work passed through a number of related phases, of which the much discussed and controversial ‘Will to Power’ was merely one. This intention to write a magnum opus has been denied or almost completely ignored by almost all commentators (and even the many writers of Nietzsche biographies). I will bring attention to this intention, discuss why it has been ignored and show that an awareness of it is important for our understanding of the late Nietzsche's thinking and for determining the value and originality of his late notes. It has been a failure of historians of philosophy, intellectual historians and Nietzsche scholars not to have taken this into consideration and account.     

The Transition from the Later Stone Age to Iron Age in Kondoa, Central Tanzania

Many scholars assume that the spread of Iron Age (IA) agropastoralism traditions to Sub-Saharan Africa was associated with the domination, assimilation, or dislocation of Later Stone Age (LSA) autochthonous populations. Archaeological data from Kondoa, central Tanzania show evidence of interaction between IA agropastoralists and LSA hunter-gatherers around 1030 years bp. Despite that, replacement of the LSA traditions seems to have taken a considerably slow pace, leading to the suggestion that autochthonous LSA groups were not displaced or assimilated by IA people but became agropastoralists through a process of acculturation. This outcome raises questions about the reliability of the assimilation or displacement models typically used by scholars to account for the fate of prehistoric LSA hunter-gatherers during contact with IA agropastoralists in Sub-Saharan Africa.