The book presents an account of the Ohio Middle Woodland period embankment earthworks, ca 100 B.C. to A.D. 400, that is radically different from the prevailing theory. Byers critically addresses all the arguments and characterizations that make up the current treatment of the embankment earthworks and then presents an alternative interpretation. This unconventional view hinges on two basic social characterizations: the complementary heterarchical community model and the cult sodality heterarchy model. Byers posits that these two models interact to characterize the Ohio Middle Woodland period settlement pattern; the community was constituted by autonomous social formations: clans based on kinship and sodalities based on companionship. The individual communities of the region each have their clan components dispersed within a fairly well-defined zone while the sodality components of the same set of region-wide communities ally with each other and build and operate the embankment earthworks. This dichotomy is possible only because the clans and sodalities respect each other as relatively autonomous; the affairs of the clans, focusing on domestic and family matters, remain outside the concerns of the sodalities and the affairs of the sodalities, focusing on world renewal and sacred games, remain outside the concerns of the clans. Therefore, two models are required to understand the embankment earthworks and no individual earthwork can be identified with any particular community. This radical interpretation grounded in empirical archaeological data, as well as the in-depth overview of the current theory of the Ohio Middle Woodland period, make this book a critically important addition to the perspective of scholars of North American archaeology and scholars grappling with prehistoric social systems.

Considered a wonder of the ancient world, the Newark Earthworks—the gigantic geometrical mounds of earth built nearly two thousand years ago in the Ohio valley--have been a focal point for archaeologists and surveyors, researchers and scholars for almost two centuries. In their prime one of the premier pilgrimage destinations in North America, these monuments are believed to have been ceremonial centers used by ancestors of Native Americans, called the "Hopewell culture," as social gathering places, religious shrines, pilgrimage sites, and astronomical observatories. Yet much of this territory has been destroyed by the city of Newark, and the site currently "hosts" a private golf course, making it largely inaccessible to the public. The first book-length volume devoted to the site, The Newark Earthworks reveals the magnitude and the geometric precision of what remains of the earthworks and the site’s undeniable importance to our history. Including contributions from archaeologists, historians, cultural geographers, and cartographers, as well as scholars in religious studies, legal studies, indigenous studies, and preservation studies, the book follows an interdisciplinary approach to shine light on the Newark Earthworks and argues compellingly for its designation as a World Heritage Site.

The Real Mound Builders of North America contrasts the evolutionary view that emphasizes abrupt discontinuities with the Hopewellian ceremonial assemblage and mounds. Byers argues that these communities persisted unchanged in terms of their essential structures and traditions, varying only in ceremonial practices that manifested these structures.

This book presents a novel and innovative approach to the study of social evolution using case studies from the Old and the New World, from prehistory to the present. This approach is based on examining social evolution through the evolution of social institutions. Evolution is defined as the process of structural change. Within this framework the society, or culture, is seen as a system composed of a vast number of social institutions that are constantly interacting and changing. As a result, the structure of society as a whole is also evolving and changing. The authors posit that the combination of evolving social institutions explains the non-linear character of social evolution and that every society develops along its own pathway and pace. Within this framework, society should be seen as the result of the compound effect of the interactions of social institutions specific to it. Further, the transformation of social institutions and relations between them is taking place not only within individual societies but also globally, as institutions may be trans-societal, and even institutions that operate in one society can arise as a reaction to trans-societal trends and demands. The book argues that it may be more productive to look at institutions even within a given society as being parts of trans-societal systems of institutions since, despite their interconnectedness, societies still have boundaries, which their members usually know and respect. Accordingly, the book is a must-read for researchers and scholars in various disciplines who are interested in a better understanding of the origins, history, successes and failures of social institutions.

Fourteen in-depth case studies incorporate empirical data with theoretical concepts such as ritual, aggregation, and place-making, highlighting the variability and common themes in the relationships between people, landscapes, and the built environment that characterize this period of North American native life in the Southeast.

Multiple Hopewellian monumental earthwork sites displaying timber features, mortuary deposits, and unique artifacts are found widely distributed across the North American Eastern Woodlands, from the lower Mississippi Valley north to the Great Lakes. These sites, dating from 200 b.c. to a.d. 500, almost define the Middle Woodland period of the Eastern Woodlands. Joseph Caldwell treated these sites as defining what he termed the “Hopewell Interaction Sphere,” which he conceptualized as mediating a set of interacting mortuary-funerary cults linking many different local ethnic communities. In this new book, A. Martin Byers refines Caldwell’s work, coining the term “Hopewell Ceremonial Sphere” to more precisely characterize this transregional sphere as manifesting multiple autonomous cult sodalities of local communities affiliated into escalating levels of autonomous cult sodality heterarchies. It is these cult sodality heterarchies, regionally and transregionally interacting—and not their autonomous communities to which the sodalities also belonged—that were responsible for the Hopewellian assemblage; and the heterarchies took themselves to be performing, not funerary, but world-renewal ritual ceremonialism mediated by the deceased of their many autonomous Middle Woodland communities. Paired with the cult sodality heterarchy model, Byers proposes and develops the complementary heterarchical community model. This model postulates a type of community that made the formation of the cult sodality heterarchy possible. But Byers insists it was the sodality heterarchies and not the complementary heterarchical communities that generated the Hopewellian ceremonial sphere. Detailed interpretations and explanations of Hopewellian sites and their contents in Ohio, Illinois, Indiana, and Georgia empirically anchor his claims. A singular work of unprecedented scope, Reclaiming the Hopewellian Ceremonial Sphere will encourage archaeologists to re-examine their interpretations.

A new generation of archaeologists has thrown down a challenge to post-processual theory, arguing that characterizing material symbols as arbitrary overlooks the material character and significance of artifacts. This volume showcases the significant departure from previous symbolic approaches that is underway in the discipline. It brings together key scholars advancing a variety of cutting edge approaches, each emphasizing an understanding of artifacts and materials not in terms of symbols but relationally, as a set of associations that compose people’s understanding of the world. Authors draw on a diversity of intellectual sources and case studies, paving a dynamic road ahead for archaeology as a discipline and theoretical approaches to material culture.

Reassesses the ancient Indigenous McKeithen site in northern Florida in light of new data, analyses, and theories Revisiting McKeithen Weeden Island further illuminates an Indigenous Late Woodland (ca. AD 200-900) mound-and-village community in northern Florida that was first excavated in the late 1970s. Since then, some artifacts received additional analyses, and the topic of prechiefdom societies has been broadly reconsidered in anthropology and archaeology. These developments allow new perspectives on McKeithen's history and significance. Prudence M. Rice, a Mayanist who began her career at the University of Florida, revisits what is known about McKeithen and recontextualizes the 1970s excavations. Weeden Island and McKeithen are best known through mortuary mounds and mortuary ritual, mainly involving unusual pottery bird effigies. Rice discusses current theoretical trends in studies of ritual and belief systems and their relation to mound-building at McKeithen in early stages of developing societal complexity. Revisiting McKeithen Weeden Island serves as a masterful example of an esteemed archaeologist advancing the field through rethought and updated interpretations of the site and its significance, primarily through its pottery. Rice's case study ultimately also fosters understanding of later Mississippian society and other civilizations around the world at this time period. Archaeologists, anthropologists, and social historians as well as students and avocational readers will welcome Rice's insight.

Archaeological case studies consider material evidence of religion and ritual in the pre-Columbian Eastern Woodlands Archaeologists today are interpreting Native American religion and ritual in the distant past in more sophisticated ways, considering new understandings of the ways that Native Americans themselves experienced them. Shaman, Priest, Practice, Belief: Materials of Ritual and Religion in Eastern North America broadly considers Native American religion and ritual in eastern North America and focuses on practices that altered and used a vast array of material items as well as how physical spaces were shaped by religious practices. Unbound to a single theoretical perspective of religion, contributors approach ritual and religion in diverse ways. Importantly, they focus on how people in the past practiced religion by altering and using a vast array of material items, from smoking pipes, ceremonial vessels, carved figurines, and iconographic images, to sacred bundles, hallucinogenic plants, revered animals, and ritual architecture. Contributors also show how physical spaces were shaped by religious practice, and how rock art, monuments, soils and special substances, and even land- and cityscapes were part of the active material worlds of religious agents. Case studies, arranged chronologically, cover time periods ranging from the Paleoindian period (13,000–7900 BC) to the late Mississippian and into the protohistoric/contact periods. The geographical scope is much of the greater southeastern and southern Midwestern culture areas of the Eastern Woodlands, from the Central and Lower Mississippi River Valleys to the Ohio Hopewell region, and from the greater Ohio River Valley down through the Deep South and across to the Carolinas. Contributors Sarah E. Baires / Melissa R. Baltus / Casey R. Barrier / James F. Bates / Sierra M. Bow / James A. Brown / Stephen B. Carmody / Meagan E. Dennison / Aaron Deter-Wolf / David H. Dye / Bretton T. Giles / Cameron Gokee / Kandace D. Hollenbach / Thomas A. Jennings / Megan C. Kassabaum / John E. Kelly / Ashley A. Peles / Tanya M. Peres / Charlotte D. Pevny / Connie M. Randall / Jan F. Simek / Ashley M. Smallwood / Renee B. Walker / Alice P. Wright

Nearly 2000 years ago, people living in the river valleys of southern Ohio built earthen monuments on a scale that is unmatched in the archaeological record for small-scale societies. The period from c. 200 BC to c. AD 500 (Early to Middle Woodland) witnessed the construction of mounds, earthen walls, ditches, borrow pits and other earthen and stone features covering dozen of hectares at many sites and hundreds of hectares at some. The development of the vast Hopewell Culture geometric earthwork complexes such as those at Mound City, Chilicothe; Hopewell; and the Newark earthworks was accompanied by the establishment of wide-ranging cultural contacts reflected in the movement of exotic and strikingly beautiful artefacts such as elaborate tobacco pipes, obsidian and chert arrowheads, copper axes and regalia, animal figurines and delicately carved sheets of mica. These phenomena, coupled with complex burial rituals, indicate the emergence of a political economy based on a powerful ideology of individual power and prestige, and the creation of a vast cultural landscape within which the monument complexes were central to a ritual cycle encompassing a substantial geographical area. The labour needed to build these vast cultural landscapes exceeds population estimates for the region, and suggests that people from near (and possibly far) travelled to the Scioto and other river valleys to help with construction of these monumental earthen complexes. Here, Mark Lynott draws on more than a decade of research and extensive new datasets to re-examine the spectacular and massive scale Ohio Hopewell landscapes and to explore the society that created them.