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This piece examines a collection of archaeological fabrics never before published, from fifteen historic-period Seneca sites, held by the Rochester Museum and Science Center (RMSC). The collection includes one of the largest assemblages of early modern archaeological fabrics in the world and the single largest collection of such fabrics from Native North American sites. The documentary sources for this period mainly cover the frontiers of Iroquois-European interaction, but the RMSC collection represents a unique window on cultural entanglement and incorporation of new material culture in Native American homelands. Together with the textual record, the RMSC collection shows the ways in which Seneca cultural entanglement with European settlements on the fringes of Iroquoia allowed women to elaborate on existing decorative traditions with new raw materials and to craft a rising stan- dard of living. A careful reading of the choices apparent in the selection of fabrics at Seneca sites shows that the symbolic meanings of Iroquois material culture shifted between home and the diplomatic frontier while Seneca paradigms structured the integration of imported goods.
2021
Analyses of glass beads from Indigenous North American archaeological sites often focus on typological identification, relative dating, and identifying European manufacturers. These approaches are helpful for understanding site chronologies and mapping trade relationships, but they can center accounts of European influence, minimize discussion of Indigenous perspectives, and foster a narrative of Indigenous decline. Rather than focusing only on chronological change and continuity across these sites, to counter these narratives I integrate Hodinöhsö:ni' (Iroquois) color symbolism into a broader framework of aesthetics to examine glass bead colors, shapes, sizes, manufacturing methods, and depositional contexts in the Onöndowa'ga:' (Seneca) Ganondagan-White Springs-Townley Read site sequence, ca 1670-1754 CE. I find that the presence of “European” material culture like glass beads on Seneca sites is not emblematic of decline or acculturation; rather, it demonstrates the dynamism of Seneca aesthetic, social, political, and economic choices that were woven into everyday life. Since the same Seneca community presumably lived at these three sites, this analysis has implications for studying generational trends in Seneca bead use during the seventeenth and eighteenth centuries. I compare Seneca glass bead color and shape patterns with those of contemporaneous Five Nations using previously published datasets to identify regional and temporal patterns across the Hodinöhsö:ni' Confederacy, which illuminates regional dynamics of supply and demand. This multi-pronged, holistic approach is also used to investigate glass bead depositional contexts in the Ganondagan-White Springs-Townley Read site sequence, which can help answer questions about the activities and daily lives of the people who lived in these towns. This thesis draws attention to Hodinöhsö:ni' economic and aesthetic motivations for wearing and exchanging glass beads during the fur trade.
In northeastern North America, early (sixteenth-and seventeenthcentury) encounters between native peoples and Europeans were accompanied by exchanges of foreign materials and objects that were of immediate and lasting interest to native consumers. Goods moved into the interior with surprising rapidity, appearing in the Mississippi valley well before Europeans themselves arrived. In this essay, I examine the social dynamics of native appropriation of foreign material culture, specifically copper-base metals, into their own systems. I posit that the artifacts that resulted from these exchanges and the processes through which they were reconceptualized and made useful in native eyes are examples of material culture hybridity and hybridization. I suggest that a technological "systems" framework and technological "style" approach are well suited to the study of these processes in culture contact situations. Analyzing the distribution of almost 1,400 pieces of European-derived copper-base metal and objects made from it over excavated areas of the Iliniwek Village site, a large mid-to-late-seventeenth-century Illinois settlement on the Des Moines River (Clark County, Missouri), I explore the technological and social organization of crafting activity there. I identify domestic kin-based production and specialization manifested as skilled crafting as two important themes that figure prominently in the local transformation of European metals to ornamentation and the incorporation of these special types of hybrid material objects into everyday and specialized use contexts.
Ethnologies, 2000
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American Anthropologist, 2008
Eastern Cherokee Fishing, by Heidi M. Altman, is a welcome addition to the corpus of literature on Cherokee ethnoecology. Using a diachronic approach, Altman interweaves archaeological, linguistic, and historical documentary information with her own ethnographic field research to examine traditional and contemporary fishing practices among the Eastern Band of Cherokee Indians living on the Qualla Boundary, western North Carolina. Her objectives are to understand the function of fishing in past and present-day Cherokee economy, to examine indigenous ecological knowledge and its adaptation to local changes, to analyze the boundaries of identity construction within the context of today's ethnotourism, and to compare fish terminology between Cherokee and English vernacular. The resulting publication is an informative presentation of how Cherokee fishing evolved from a seasonally significant aspect of a mixed subsistence economy in the past to a profitable, nearly year-round role in a cash-based tourist economy today. Moreover, from the perspective of fishing, Altman explores cultural, linguistic, and environmental changes, as related to aquatic resources, spanning the period from European contact to the present. The book is divided into six chapters followed by six short appendices. The introductory chapter presents the methodology and theoretical approach used, the objectives of the study, and a brief discussion of the Cherokee language. Ethnographic fieldwork includes conducting interviews with local Cherokee and non-Cherokee people to collect life histories, folktales, and reminiscences about fish and fishing; arranging fishing expeditions to observe traditional and modern fishing practices; and holding directed elicitation sessions to obtain names of fishes. Documentary sources are consulted for information on traditional cultural practices and beliefs related to fishing. Chapter 2 reviews Cherokee history in relation to changes in the local environment. Perspectives on the environment are gleaned from early contact narratives, later ethnohistorical documents, and recent ethnographic interviews. Altman examines environmental changes resulting from the earlier impact of colonization and the later pro
American Archeology, 2004
Feature story about archeological digs in Ontario, Canada
Inventory of the Swart collection, acquired by the New York State Museum in 2002, yielded cultural materials from 140 previously unregistered Late Woodland Mohawk Valley archaeological components. Preliminary analysis of temporal and settlement pattern data from these "new" sites suggests our contemporary understanding of Mohawk cultural evolution may be based upon a number of inaccurate assumptions relating to the timing and development of sedentary villages. The newly enriched site inventory also indicates a need for serious re-evaluation of Mohawk demographic estimates.
BEAD COLOR SYMBOLISM AND COLONIALISM IN THE MOHAWK VALLEY DURING THE LATE 17TH CENTURY , 2024
Scholarship has long recognized the significance of glass beads in post-Columbian North America. For Northeastern Native Americans, beads were relationally entangled within sociopolitical relationships and the spiritual world. In the Mohawk Valley of eastern New York state, bead types and colors have been useful temporal markers, but their social and spiritual significance has received less attention. This paper seeks to address the metaphysical significance of glass beads from the Veeder (Fda-2) site, a late 17th-century Mohawk village in eastern New York state. Through the interpretation of color symbolism, the Veeder bead assemblage can be contextualized alongside multi-scalar phenomena such as colonialism, disease, warfare, and the largescale emigration of Catholic Mohawks. Indeed, the selection of specific bead colors can shed light on the villages' inhabitants state of being and provide a way to further understand the intersection of colonialism and Native American interactions.
Arts, 2023
Using buttons and beads sewn on wool and calico, Northwest Coast First Nations women fashion the robes and aprons essential to ongoing expressions of inherited prerogatives and rights. Each piece of regalia is carefully crafted to include signifying materials and motifs, telling of the origins or relations of their owners. These creations exist as part of a holistic system that integrates material artworks within ceremony, including song, dance, and oratory, which in turn uphold the laws expressed through potlatching. Shifting scholarly focus from Northwest Coast carving traditions, this paper recenters textile arts within a holistic, culturally focused context while addressing issues of gender, the effects of colonial practices, and the damage wrought by salvage anthropology as it fragmented cultural information across archives. Women’s artistic productions embody long-held technical and aesthetic knowledge connected to oral histories and cultural practices. Restoring Indigenous perspectives connecting tangible and intangible cultural heritage counterbalances the aesthetic emphasis that has dominated Northwest Coast art history.
Historical Archaeology, 2018
This article examines social pluralism within politically autonomous 17th-century Haudenosaunee (Iroquois) communities. Haudenosaunee groups are known to have incorporated significant numbers of outsiders by processes of individual and group adoption. This article assesses the dynamics of social difference by looking at atypical practices in satellite communities in Seneca, Cayuga, and Mohawk territories. While previous scholars equated such practices with the presence of outsiders, atypical practices and the identities and labor relations associated with them are worth considering in a more fluid sense. Who would have continued, discontinued, or adopted practices that stood out from those of the majority? What sort of social roles or inequities went along with these sorts of distinctions? Documentary and archaeological data from these satellite communities suggest that social difference was pronounced in mortuary ritual, but muted in domestic settings, and that these differences were unlikely to reflect substantial social inequality.
Journal of Social Archaeology
""This paper examines a collection of iron artifacts from the Sarah Burnee/Sarah Boston Site, a late 18th- and early 19th century Nipmuc home site in Grafton, Massachusetts. While the objects represented have a broad spectrum of purposes, the assemblage is assessed for its utility in the practice of woodsplint basketmaking, an emerging Native trade in 19th-century New England. Native woodsplint baskets were desired and prized by Anglo American consumers for their authenticity and tradition, yet many of their forms, decorations and the associated toolkit were all developed in the specific economic conditions of post-revolutionary New England and are thus entangled with Euro American materialities. DeLanda’s (2006) (New Philosophy of Society: Assemblage Theory and Social Complexity. New York and London: Continuum Books) ‘‘assemblage theory’’ is examined as an appropriate concept with which to reconcile the apparent tension of innovation and tradition apparent in this collection, and Indigenous historical archaeology at large.""
2012
R EADING THIS MAGISTERIAL work conjured up a personal image for me: D u n c a n Campbell Scott fingering his beaded tobacco pouch as he contemplated the implementation of government policies in t ended to address the " Indian problem." It serves to underscore the central thesis of this book: the "contradictions and absurdities" implicit in the dominant culture's appropriation of souvenir wares that were proxies for the complex construct of "Indianness." Phillips puts her case at the very outset:
BEADS: Journal of the Society of Bead Researchers, 2023
This paper compares glass bead color, shape, and size patterns from 19 Seneca, Cayuga, Onondaga, Oneida, and Mohawk towns, ca. 1655-1754. During this time, Haudenosaunee (also known as Iroquois) Nations sought trading relationships with Europeans and other Indigenous communities to obtain goods by choice, rather than by dependence. As actors with agency, Haudenosaunee Nations intentionally sought specific visual characteristics of glass beads to generate desired outcomes. Within the context of Haudenosaunee cosmology, the colors red, white, and black have aesthetic and ideological power because their animacy evokes dynamic states of being and facilitates transformation. Considering glass bead color, shape, and size patterning across multiple contemporaneous towns in the Haudenosaunee Confederacy illuminates nation-specific aesthetic preferences, trends in bead use, and draws attention to Haudenosaunee economic and aesthetic motivations for wearing and exchanging glass beads during the fur trade.
The History and Archaeology of the Iroquois du Nord, 2023
Land Acknowledgement Reconnaissance territoriale T he Canadian Museum of History and the University of Ottawa Press are located on the traditional, unceded territory of the Algonquin Anishinabeg. This land has held, and continues to hold, great historical, spiritual, and sacred significance. We recognize and honour the enduring presence of the Algonquin people. We also know that you, our readers, are joining us from many places near and far, and we acknowledge the traditional owners and caretakers of those lands. Le Musée canadien de l'histoire et Les Presses de l'Université d'Ottawa sont situés sur le territoire traditionnel non cédé des Anishinabeg (Algonquins). Ce territoire a eu, et continue d'avoir, une grande importance historique, spirituelle et sacrée. Nous reconnaissons et honorons la présence pérenne du peuple algonquin. Nous avons aussi conscience que notre lectorat provient de nombreux endroits, proches et lointains, et nous reconnaissons les gens qui sont les propriétaires et les gardiens traditionnels de ces terres.
1990
Towards the middle of the nineteenth-century a swift and dramatic transformation occurred in textiles and other kinds of art made by Woodlands Indians in northeastern North America, This transformation was accomplished in part by a wholesale replacement of indigenous materials with Euro-American manufactures— cloth for hide, glass beads for porcupine quills and silk ribbon for paint. It also encompassed the introduction of entirely new object types and the substitution of a new vocabulary of f loral imagery for older iconographic traditions.
This paper examines several small collections of Native American grave goods excavated in the late nineteenth century. When examined in conjunction with other contemporary assemblages, these seventeenth-and eighteenth-century artifacts highlight the transformation ofNative American culture during this time. Although the artifacts were recovered without the benefit of modem excavation techniques, and have only limited contextual information, they retain the potential to expand our understanding of Native American mortuary customs. Moreover, they underscore the potential of under-analyzed museum collections to provide new insights into the past.
International Journal of Historical Archaeology, 2006
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