South Carolina Shipyards: Labour,Logistics, Lumber and Ladies

Southern shipyards, like Hobcaw and Mars Bluff, were established at locations chosen primarily for convenient access to transportation networks, building materials, clientele and labour. The historical record reveals a home front role played by local plantation owners and slaves as shipyard labour. Women served as project fundraisers, shipyard dilettantes, shipwright’s wives and possibly slave mistresses with a paucity of material culture to confirm their presence in the archaeological record. Archaeological investigations on land and underwater yield evidence of artefacts associated with diet, shipbuilding, warfare and ethnicity.     

New data and new issues for the study of origin of rice agriculture in China

China was one of the major centers for the origin of agriculture in the world. The origins of agriculture in China, especially the origin of rice agriculture, made a significant contribution not only to the occurrence of Chinese civilization but also to the development of world history. Recently, the study on the origin of rice agriculture has attracted the attention of the academic community due to the dramatic development of archaeobotanical research in China. In recent years, the flotation technique has widely implemented in archaeological excavations in China. As the result, a tremendous amount of plant remains have been recovered from archaeological sites, including those much related to the study of early rice agriculture. The new data provide direct archaeological evidence for, and raise some new issues about, the origin of rice agriculture in China. For example, the rice remains from the Shangshan site, dated to ca. 10,000 cal. B.P., suggest the beginning of rice cultivation regardless of whether that rice was domesticated or not. The quantitative analysis of plant remains recovered by floatation from the Jiahu site, dated to ca. 8,000 cal. B.P., revealed that the subsistence of the Jiahu people mainly relied on fishing/hunting/gathering, while the products of rice cultivation and animal husbandry were only a supplement to their diet. The ongoing excavation, with floatation and water-sieving, at the Tianluoshan site, dated to 6,000 to 7,000 cal. B.P., suggests that rice farming, though important, was only part of a broader subsistence pattern of the Hemudu Culture, and rice domestication culminated after 6,500 B.P and the beginning of rice domestication remain unclear.     

Northwest Mexico: The Prehistory of Sonora,Chihuahua, and Neighboring Areas

This article surveys research in Northwest Mexico (Sonora and Chihuahua), with an emphasis on the Early Agricultural period to the Late Prehistoric period. Middle range societies that are diverse in scale and organization characterize this region. Significant advancements in our understanding of these societies have been made in recent years, but substantial challenges remain in building interpretative frameworks that account for both regional diversity and incorporate macroscale interactions. Topics covered in this review include the adoption of agriculture, population movements, bases of social differentiation, and interactions between organizationally disparate groups. These issues demonstrate the relevance of the Northwest to research on the organization of middle range societies.     

Differences in Manufacturing Traditions and Assemblage-Level Patterns: the Origins of Cultural Differences in Archaeological Data

A relationship between behavioral variability and artifactual variability is a founding principle of archaeology. However, this relationship is surprisingly not well studied empirically from an explicitly “microevolutionary” perspective. Here, we experimentally simulated artifactual variation in two populations of “artifact” manufacturers, involving only a single behavioral difference in terms of their “tradition” of manufacturing tool. We then statistically analyzed shape variation in the resultant artifacts. In many respects, patterned differences might not have been expected to emerge given the simple nature of the task, the fact that only a single behavioral variable differed in our two populations, and all participants copied the same target artifact. However, multivariate analyses identified significant differences between the two “assemblages.” These results have several implications for our understanding and theoretical conceptualization of the relationship between behavior and artifactual variability, including the analytical potency of conceiving of artifacts as the product of behavioral “recipes” comprised of individual “ingredient” behavioral properties. Indeed, quite trivial behavioral differences, in generating microevolutionarily potent variability, can thus have long-term consequences for artifactual changes measured over time and space. Moreover, measurable “cultural” differences in artifacts can emerge not necessarily only because of a strict “mental template” but as the result of subtle differences in behavioral ingredients that are socially learned at the community level.     

Finding Russia in Botswana: AIDS,Archaeology, and the Power of the Ancestors

The materialization of memory is one way in which the past becomes a powerful agent for negotiating the present. Today in Botswana, archaeological sites have become sites of memory where ancestors have been invoked for healing in response to the rapid spread of HIV/AIDS. This paper concentrates on one site, Khubu la Dint?a, where a local community practiced an ancestral healing ceremony, phekolo, as a way to restore spiritual balance. Told through a set of narratives that integrate ethnographic interviews with one of the former church elders, Russia, the article chronicles the trajectory of the church, the perceived power and active role of the ancestors in this ceremony, and the complex web of morality and practicality in which alternative narratives emerge during a time of social disruption and later fall apart. This paper complements the others in this issue by focusing on how memory, place, time, and material culture are recursively engaged: a process that includes formal and accepted to marginal and even ephemeral viewpoints and holds lessons for how we as archaeologists approach and curate the past.     

Creating Memory and Negotiating Power in the Olmec Heartland

The creation of political landscapes requires the production of places made significant through acts of social remembering. The Gulf lowlands of Mexico exhibit some of the best known acts of social remembering in Mesoamerican prehistory. In this article, we engage political and practice-based frameworks for understanding the process of collective remembering in an examination of how the Olmecs and their successors inscribed their landscape with buildings, monuments, and rock art in ways that invoked the past while reframing it within the needs of their present. In particular, we explore the Olmecs’ memorialization of individuals and events in sculptures and offerings and their creation of narratives through the juxtaposition of sculptures and architecture. We then examine the creation and erasure of collective memory at the regional center of Tres Zapotes as expressed in the biographies of six monuments. We end with a comparison of “metropolitan” and hinterland carvings recorded in regional survey around Tres Zapotes. These examples situate social memory as an evolving entity molded and stretched by competing interests in an ongoing process of conflict and negotiation.     

Collective Remembering in Archaeology: a Relational Approach to Ancient Maya Memory

Drawing on a case study from the Maya site of Actuncan, Belize, this article presents collective remembering as a way to conceptualize the relational construction of memory by ancient societies. Emphasizing the process of remembering allows archaeologists to investigate how memory divides as well as unites. Over time, the interactions between humans and between humans and their landscape that take place as part of everyday life produce memories of the past that are inaccurate and inconsistent between individuals. In particular, people who interact frequently, either due to geographic proximity or similarity in socioeconomic status, tend to form mnemonic communities—communities based on a similar understanding of the past—that may serve as identity markers differentiating them from other groups. At Actuncan, the community’s past was collectively remembered across times of prosperity and subjugation. First, the site was a Late and Terminal Preclassic seat of an early divine king who built a monumental ceremonial center. Second, when the site was subjugated during the Early and Late Classic periods, the ceremonial center fell out of use, but the site’s commoner households remained continuously occupied. Finally, in the Terminal Classic period, the site’s residents reestablished Actuncan as a local seat of authority following the Classic Maya collapse. The community’s use of the Preclassic monumental core during the Terminal Classic period indicates that the memory of the site’s Preclassic apogee served to legitimize their Terminal Classic authority. However, the Preclassic past was remembered in a manner consistent with contemporaneous cultural forms and the site’s recent past of subjugation.