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Journal articles on the topic 'Native American Archaeology'

Author: Grafiati

Published: 4 June 2021

Last updated: 24 January 2023

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1

Colwell-Chanthaphonh, Chip. "The Incorporation of the Native American Past: Cultural Extermination, Archaeological Protection, and the Antiquities Act of 1906." International Journal of Cultural Property 12, no. 3 (2005): 375–91. http://dx.doi.org/10.1017/s0940739105050198.

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In the late nineteenth century, while advocates garnered support for a law protecting America's archaeological resources, the U.S. government was seeking to dispossess Native Americans of traditional lands and eradicate native languages and cultural practices. That the government should safeguard Indian heritage in one way while simultaneously enacting policies of cultural obliteration deserves close scrutiny and provides insight into the ways in which archaeology is drawn into complex sociopolitical developments. Focusing on the American Southwest, this article argues that the Antiquities Act was fundamentally linked to the process of incorporating Native Americans into the web of national politics and markets. Whereas government programs such as boarding schools and missions sought to integrate living indigenous communities, the Antiquities Act served to place the Native American past under the explicit control of the American government and its agents of science. This story of archaeology is vital, because it helps explain the contemporary environment in which debates continue about the ownership and management of heritage.

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2

Johnson, Michael, Anthony L. Klesert, and Alan S. Downer. "Preservation on the Reservation: Native Americans, Native American Lands, and Archaeology." American Antiquity 57, no. 4 (1992): 739. http://dx.doi.org/10.2307/280843.

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3

Lerner, Shereen, Anthony L. Klesert, and Alan S. Downer. "Preservation on the Reservation: Native Americans, Native American Lands and Archaeology." American Indian Quarterly 16, no. 4 (1992): 570. http://dx.doi.org/10.2307/1185318.

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4

Colwell-Chanthaphonh, Chip. "Reconciling American archaeology & Native America." Daedalus 138, no. 2 (2009): 94–104. http://dx.doi.org/10.1162/daed.2009.138.2.94.

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5

Mason, Ronald J. "Archaeology and Native North American Oral Traditions." American Antiquity 65, no. 2 (2000): 239–66. http://dx.doi.org/10.2307/2694058.

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AbstractArchaeologists today are being urged from within and outside their profession to incorporate aboriginal oral traditions in reconstructing culture histories. Such challenges usually ignore or at least drastically underestimate the difficulties in doing so. Not least among those difficulties is that of attempting to reconcile inherently and profoundly different ways of conceptualizing the past without violating the integrity of one or the other or both. The pro and con arguments are examined theoretically and as actually employed in discrete instances. These raise such problems of incommensurability as to severely limit the fruitfulness and even desirability of making the attempt.

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6

Nguyễn, Lan-Húóng, and Eastern Pequot Tribal Nation. "Pequot Warriors Combating Paper Genocide: How the Eastern Pequot Tribal Nation Uses Education to Resist Cultural Erasure." Journal for Undergraduate Ethnography 10, no. 1 (2020): 1–19. http://dx.doi.org/10.15273/jue.v10i1.9945.

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This paper analyzes the southeastern Connecticut Eastern Pequot Tribal Nation’s battle with cultural erasure and resistance through education. Indigenous education programs are gradual yet the most effective method of resisting Western cultural erasure from the United States government, because they peacefully invite both Natives and non-Natives to learn about Native American history outside of European colonizer textbooks. The Tribe battles the erasure that can result from external parties’ ability to grant state or federal titles recognizing tribal authority (known as recognition titles) to determine who receives the powerful stamp of Indigeneity and the right to self- govern. My case study focuses on the Eastern Pequots Archaeology Field School project in collaboration with University of Massachusetts, Boston. I evaluate how the Eastern Pequots use a collaborative archaeology education program with their Tribal members and non-Native individuals to resist erasure by decolonizing Western pedagogy. The Field School has gathered over 99,000 artifacts over 15 seasons that dismantle common misconceptions of how Native Americans lived during the beginning of the United States’ history and redefine modern beliefs about how Natives survived European colonization. The Field School contributes to expanding brief descriptions of Native history into a more complicated and dynamic story that elaborates on Native struggle, survival and resistance.

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7

McLaughlin, RH. "The American archaeological record: authority to dig, power to interpret." International Journal of Cultural Property 7, no. 2 (1998): 342–75. http://dx.doi.org/10.1017/s0940739198770389.

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Legal regulation of the archaeological record has played a subtle though instrumental role in the shaping of American anthropology. Most studies of connections between politics and archaeology in analogous contexts have, however, focused on nationalisms and the popular political orchestration of archaeology. This paper grounds an analysis of the American case in legal apparatuses, disciplinary changes in anthropology, and a shift in the expression of American nationalism between the Antiquities Act of 1906 and the Native American Graves Protection and Repatriation Act of 1990. The article argues that archaeology has attained broader social significance as archaeologists now consult native peoples in the practice of archaeology. Though archaeology remains a politicized science it has become a more broadly negotiated one and the historical and cultural issues it faces may yet find resolution through laws and responsive disciplinary practices that envision a society enhanced by cultural difference.

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8

Zubrow, Ezra. "The depopulation of native America." Antiquity 64, no. 245 (1990): 754–65. http://dx.doi.org/10.1017/s0003598x00078856.

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The replacement, for the most part, of native American populations by immigrants in the centuries after 1492 is one of the great demographic shifts of the modern world. It is fundamental for American archaeology, of course, and makes the background for acute moral and ethical issues, which will become more visible as the 500th anniversary of the Columbus landfall nears

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9

Przystupa, Paulina F. "The Archaeology of Native American Boarding Schools in the American Southwest." KIVA 86, no. 2 (2020): 214–22. http://dx.doi.org/10.1080/00231940.2020.1747796.

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10

Levy, Janet E. "Archaeology, communication, and multiple stakeholders: From the other side of the Big Pond." European Journal of Archaeology 10, no. 2-3 (2007): 167–84. http://dx.doi.org/10.1177/1461957108095983.

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This article reviews discussions and debates about effective communication within North American archaeology. The development of cultural resource management and the expansion of Native American control over archaeology have both influenced the practice and communication of archaeology. The concept of diverse stakeholders derives from discussions about ethics in archaeology, but is relevant to understanding the complexities of archaeological communication. Rather than focus on criticisms of archaeological communication, various examples of effective communication are provided.

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11

Edmunds, R. David. "Native Americans, New Voices: American Indian History, 1895-1995." American Historical Review 100, no. 3 (1995): 717. http://dx.doi.org/10.2307/2168602.

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12

Linebaugh, Donald W. "Native American Log Cabins in the Southeast." Historical Archaeology 55, no. 2 (2021): 300–302. http://dx.doi.org/10.1007/s41636-021-00292-6.

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13

Cipolla, Craig N. "Native American Historical Archaeology and the Trope of Authenticity." Historical Archaeology 47, no. 3 (2013): 12–22. http://dx.doi.org/10.1007/bf03376905.

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14

Zimmermann, LJ. "When data become people: archaeological ethics, reburial, and the past as public heritage." International Journal of Cultural Property 7, no. 1 (1998): 69–86. http://dx.doi.org/10.1017/s0940739198770079.

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In the United States, consideration of archaeological ethics has been relatively recent and concerned primarily with defining professionalism. By declaring that the past is a public heritage, claiming that archaeologists should be its stewards, and moving toward a positivist scientific approach, American archaeology has alienated its public. Prompted by pressure from Native Americans on the reburial issue, the Society for American Archaeology has attempted to address the problems by proposing an ethics code, but outsiders are likely to see the contradictions between stated principles and practice. These issues are examined from the perspective of the reburial issues, offering the possibility that an ethnocritical archaeology might provide mechanisms that will allow archaeologists to be more truly accountable and, in the long term, better stewards of the past.

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15

Kowalewski, Stephen A., and Victor D. Thompson. "Where is the Southeastern Native American economy?" Southeastern Archaeology 39, no. 4 (2020): 281–308. http://dx.doi.org/10.1080/0734578x.2020.1816599.

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16

Cannon, Molly Boeka, Anna S. Cohen, and Kelly N. Jimenez. "Connecting Native Students to STEM Research Using Virtual Archaeology." Advances in Archaeological Practice 9, no. 2 (2021): 175–85. http://dx.doi.org/10.1017/aap.2021.2.

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ABSTRACTUniversities struggle to provide meaningful education and mentorship to Native American students, especially in STEM fields such as archaeology and geography. The Native American Summer Mentorship Program (NASMP) at Utah State University is designed to address Native student retention and representation, and it fosters collaboration between mentors and mentees. In spring 2020, as university instruction went online due to the COVID-19 pandemic, NASMP mentors were faced with adapting hands-on activities and face-to-face interaction to an online format. Using our Water Heritage Anthropological Project as a case study, we show how virtual archaeological, archival, spatial, and anthropological labs can be adapted for online delivery. This approach may be especially useful for reaching students in rural settings but also for engaging students in virtual or remote research in the field sciences.

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17

Panich, Lee M. "Archaeologies of Persistence: Reconsidering the Legacies of Colonialism in Native North America." American Antiquity 78, no. 1 (2013): 105–22. http://dx.doi.org/10.7183/0002-7316.78.1.105.

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AbstractThis article seeks to define common ground from which to build a more integrated approach to the persistence of indigenous societies in North America. Three concepts are discussed—identity, practice, and context—that may prove useful for the development of archaeologies of persistence by allowing us to counter terminal narratives and essentialist concepts of cultural identity that are deeply ingrained in scholarly and popular thinking about Native American societies. The use of these concepts is illustrated in an example that shows how current archaeological research is challenging long-held scholarty and popular beliefs about the effects of colonialism in coastal California, where the policies of Spanish colonial missionaries have long been thought to have driven local native peoples to cultural extinction. By exploring how the sometimes dramatic changes of the colonial period were internally structured and are just one part of long and dynamic native histories, archaeologies of persistence may help to bring about a shift in how the archaeology of colonialism presents the histories of native peoples in North America—one that can make archaeology more relevant to descendant communities.

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18

Ferguson, T. J. ": Preservation on the Reservation: Native Americans, Native American Lands and Archaeology . Anthony L. Klesert, Alan S. Downer." American Anthropologist 94, no. 3 (1992): 758–59. http://dx.doi.org/10.1525/aa.1992.94.3.02a00750.

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19

Frink, Douglas S. "Asking More than Where: Developing a Site Contextual Model Based on Reconstructing past Environments." North American Archaeologist 17, no. 4 (1997): 307–36. http://dx.doi.org/10.2190/bk7a-108f-ku31-w0pu.

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Contract archaeology accounts for the majority of archaeological studies conducted in Vermont. As these studies serve the development community, the focus of investigation has been to identify and avoid sites, not to research and evaluate the information they contain. Native-American site locational models have limited application because they are based primarily on the landforms' proximity to water. The Archaeology Consulting Team is developing a contextual model based on reconstructing the pre-European settlement environment. Hypotheses comparing expected size and function of Native-American sites in different environments can be posed at the Phase I level of archaeological studies. Furthermore, with Phase I level data, these hypotheses can provide the framework for research designs at Phase II and III levels of archaeological study.

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20

Stewart, R. Michael, and George Pevarnik. "Artisan Choices and Technology in Native American Pottery Production." North American Archaeologist 29, no. 3 (2008): 391–409. http://dx.doi.org/10.2190/na.29.3-4.k.

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21

Nichols, Roger L., Biloine Whiting Young, and Melvin L. Fowler. "Cahokia: The Great Native American Metropolis." American Historical Review 106, no. 3 (2001): 971. http://dx.doi.org/10.2307/2692382.

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22

Grebenkemper, John, Adela Morris, Brian F. Byrd, and Laurel Engbring. "Applying Canine Detection in Support of Collaborative Archaeology." Advances in Archaeological Practice 9, no. 3 (2021): 226–37. http://dx.doi.org/10.1017/aap.2021.12.

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AbstractThis article explores the use of specially trained canines to detect the location of human burials in nonmodern archaeological contexts. It discusses the history of the discipline, training and field methods, the importance of developing a working relationship with descendant communities, project examples, an assessment of canine detection effectiveness, and ways to select a canine detection team. The article highlights how the application of canine detection training and protocols to the archaeological record makes it possible to locate potential precontact Native American burial areas without ground disturbance. In some cases, probable burial areas located by canines can be confidentially mapped to ensure avoidance during upcoming construction projects. For a variety of reasons, many Native American communities have been wary of embracing this new method to locate ancestral burials. Today, however, canine detection is widely accepted by many tribal groups in California to locate ancestral burials that might be impacted by construction. Although additional controlled studies and rigorous field laboratory experiments are needed to understand the range of variation in efficacy fully, available results in both North America and Europe demonstrate that specially trained canines can often accurately locate human burials that are more than a thousand years old to within a few meters.

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23

Rodning, Christopher B. "Social networks and the archaeology of the Native American South." Proceedings of the National Academy of Sciences 116, no. 14 (2019): 6519–21. http://dx.doi.org/10.1073/pnas.1901804116.

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24

Hegmon, Michelle. "Setting Theoretical Egos Aside: Issues and Theory in North American Archaeology." American Antiquity 68, no. 2 (2003): 213–43. http://dx.doi.org/10.2307/3557078.

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Theory in North American archaeology is characterized in terms of foci and approaches manifested in research issues, rather than in explicit or oppositional theoretical positions. While there are some clear-cut theoretical perspectives—evolutionary ecology, behavioral archaeology, and Darwinian archaeology—a large majority of North American archaeology fits a broad category here called “processual-plus.” Among the major themes that crosscut many or all of the approaches are interests in gender, agency/practice, symbols and meaning, material culture, and native perspectives. Gender archaeology is paradigmatic of processual-plus archaeology, in that it draws on a diversity of theoretical approaches to address a common issue. Emphasis on agency and practice is an important development, though conceptions of agency are too often linked to Western ideas of individuals and motivation. The vast majority of North American archaeology, including postprocessual approaches, is modern, not postmodern, in orientation. The relative dearth of theoretical argument positively contributes to diversity and dialogue, but it also may cause North American theory to receive inadequate attention and unfortunate misunderstandings of postmodernism.

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25

Sheridan, Thomas E. "The limits of power: the political ecology of the Spanish Empire in the Greater Southwest." Antiquity 66, no. 250 (1992): 153–71. http://dx.doi.org/10.1017/s0003598x00081163.

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The Spanish conquest of the Americas was one of the most dramatic cultural and biological transformations in the history of the world. Small groups of conquistadores toppled enormous empires. Millions of Native Americans died from epidemic disease. Old World animals and plants revolutionized Native American societies, while New World crops fundamentally altered the diet and land-tenure of peasants across Europe. In the words of historian Alfred Crosby (1972: 3),The two worlds, which God had cast asunder, were reunited, and the two worlds, which were so very different, began on that day [I1 October 14921 to become alike.

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26

Kicza, John E. "Native American, African, and hispanic communities during the middle period in the Colonial Americas." Historical Archaeology 31, no. 1 (1997): 9–17. http://dx.doi.org/10.1007/bf03377250.

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27

Sanger, Matthew C., and Kristen Barnett. "Remote Sensing and Indigenous Communities." Advances in Archaeological Practice 9, no. 3 (2021): 194–201. http://dx.doi.org/10.1017/aap.2021.19.

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AbstractAlthough remote sensing techniques are increasingly becoming ubiquitous within archaeological research, their proper and ethical use has rarely been critically examined, particularly among Native American communities. Potential ethical challenges are outlined, along with suggested changes to archaeological frameworks that will better address Native American concerns. These changes center on a revised view of remote sensing instruments as being potentially invasive and extractive, even if nondestructive. Understanding the potentially invasive and extractive nature of these tools and methods, archaeologists are urged to work closely with Native/Indigenous communities to create more holistic practices that include community knowledge holders and to actively discourage stereotypes that pit archaeologists and Native/Indigenous communities against one another. Considering the speed at which remote sensing is being used in archaeology, these changes need to be embraced as soon as possible so that future work can be conducted in an ethical manner.

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28

Dimmick, Frederica R. "Creative Farmers of the Northeast: A New View of Indian Maize Horticulture." North American Archaeologist 15, no. 3 (1995): 235–52. http://dx.doi.org/10.2190/we41-b24p-396e-frkq.

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Native American maize horticulture in New England has long been studied but often has not been viewed as part of an ongoing process of domestication. This process can be viewed as consisting of the four basic activities of perception of differences, selection for improved varieties, maintenance of genotypes, and dispersal of improved varieties. Information on maize horticulture from Native American informants and the ethnohistoric and archaeological records of the region has been analyzed for placement within these domestication activities. In New England, there is evidence that native peoples actively sought to improve maize and its production to suit their needs during the Contact and Early Historic periods. Native horticulturists developed maize varieties adapted to the New England climate and their maize technology allowed the long-term use of the same locations. Information from the sources of this study has been viewed in light of various theoretical models regarding the domestication of corn.

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29

Cave, Alfred A., and Armstrong Starkey. "European and Native American Warfare, 1675-1815." American Historical Review 105, no. 1 (2000): 203. http://dx.doi.org/10.2307/2652483.

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30

Johnson, Patrick L. "The Archaeology of Southeastern Native American Landscapes of the Colonial Era." Southeastern Archaeology 40, no. 3 (2021): 229–30. http://dx.doi.org/10.1080/0734578x.2021.1936948.

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31

Kerber, Jordan E. "Community-Based Archaeology in Central New York: Workshops Involving Native American Youth." Public Historian 25, no. 1 (2003): 83–90. http://dx.doi.org/10.1525/tph.2003.25.1.83.

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Beginning in 1995, Colgate University has offered seven two-week summer workshops in archaeology to members of the Oneida (Iroquois) Indian Nation of New York Youth Work/Learn Program. These workshops, directed by Jordan Kerber and funded by the Oneida Indian Nation, Colgate University, and the John Ben Snow Foundation, have provided more than one hundred Oneida teenagers with hands-on experiences in the limited excavation and laboratory processing of prehistoric and historic Native American remains in central New York State. This article also discusses the various challenges and benefits of involving a Native American descendant community in archaeological research.

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32

Silvia, Diane E. "Native American and French cultural dynamics on the gulf coast." Historical Archaeology 36, no. 1 (2002): 26–35. http://dx.doi.org/10.1007/bf03374336.

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33

Mulhern, D. M., and C. A. Wilczak. "Frequency of Complete Cleft Sacra in a Native American Sample." International Journal of Osteoarchaeology 25, no. 2 (2012): 226–33. http://dx.doi.org/10.1002/oa.2280.

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34

Foster, Rhonda, and Dale R. Croes. "Archaeology/Anthropology-Native American Coordination An Example of Sharing the Research." Teaching Anthropology: Society for Anthropology in Community Colleges Notes 9, no. 1 (2002): 12–39. http://dx.doi.org/10.1525/tea.2002.9.1.12.

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35

Ethridge, Robbie. "The Archaeology of Southeastern Native American Landscapes of the Colonial Era." Historical Archaeology 56, no. 1 (2022): 159–60. http://dx.doi.org/10.1007/s41636-021-00325-0.

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36

Aufderheide, Arthur C., Elden Johnson, Odin Langsjoen, Gordon Lothson, and Jan Streiff. "Health, Demography, and Archaeology of Mille Lacs Native American Mortuary Populations." Plains Anthropologist 39, no. 149 (1994): 251–60. http://dx.doi.org/10.1080/2052546.1994.11931689.

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37

Scarry, C. Margaret, and John F. Scarry. "Native American ‘garden agriculture’ in southeastern North America." World Archaeology 37, no. 2 (2005): 259–74. http://dx.doi.org/10.1080/00438243500095199.

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38

Watkins, Joe. "Working Internationally with Indigenous Groups." Advances in Archaeological Practice 2, no. 4 (2014): 366–74. http://dx.doi.org/10.7183/2326-3768.2.4.366.

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AbstractNorth American archaeologists working with Native American or First Nations communities, whose culture often forms the basis of the archaeological record, are becoming increasingly aware that they face a differing set of concerns and issues than those archaeologists who work with non-Native communities. Although their work is not as widely reported in the literature, North American archaeologists who have been fortunate enough to conduct research with Indigenous communities in other parts of the world are often overwhelmed by the variety of issues that may crop up. They often find that their experiences highlight the challenges but also the fulfillment involved in working with Indigenous groups. In the following paper, I offer suggestions based on practices that helped to alleviate issues I faced when working internationally. By broadening the discourse concerning working with Indigenous groups, I hope that these suggestions may also prove relevant to improving the practice of archaeology in North America as well.

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39

Love, Eric T. L. ":Aloha Betrayed: Native Hawaiian Resistance to American Colonialism.(American Encounters/Global Interactions.)." American Historical Review 110, no. 5 (2005): 1514. http://dx.doi.org/10.1086/ahr.110.5.1514.

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40

Haley, Shawn D. "Epistemological Importance and Fluted Points: An Observation." North American Archaeologist 10, no. 1 (1989): 63–66. http://dx.doi.org/10.2190/fb80-gxdk-xcjm-k46a.

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The earliest cultures of North America produced exquisitely made fluted projectile points. Over time, projectile points became progressively more crude in form and workmanship. A common explanation for this apparent regression is that native North American stone workers “lost the art of fine flint knapping.” This hypothesis is questioned and an alternative offered. It is suggested that regression had not occurred. Rather, there had been a shift in epistemological importance away from projectile points into more relevant areas for those more recent cultures. Points simply were no longer important to them.

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Connell-Szasz, Margaret, and Cary Michael Carney. "Native American Higer Education in the United States." American Historical Review 105, no. 4 (2000): 1318. http://dx.doi.org/10.2307/2651473.

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Pavao-Zuckerman, Barnet. "Rendering Economies: Native American Labor and Secondary Animal Products in the Eighteenth-Century Pimería Alta." American Antiquity 76, no. 1 (2011): 3–23. http://dx.doi.org/10.7183/0002-7316.76.1.3.

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While the ostensible motivation for Spanish missionization in the Americas was religious conversion, missions were also critical to the expansion of European economic institutions in the sixteenth through nineteenth centuries. Native American labor in mission contexts was recruited in support of broader programs of colonialism, mercantilism, and resource extraction. Archaeological research throughout North America demonstrates the importance and extent of the integration of Native labor into regional colonial economies. Animals and animal products were often important commodities within colonialperiod regional exchange networks and thus, zooarchaeological data can be crucial to the reconstruction of local economic practices that linked Native labor to larger-scale economic processes. Zooarchaeological remains from two Spanish missions—one in southern Arizona and one in northern Sonora—demonstrate that Native labor supported broader colonial economic processes through the production of animal products such as tallow and hide. Tallow rendered at Mission San Agustín de Tucson and Mission Nuestra Señora del Pilar y Santiago de Cocóspera was vital for mining activities in the region, which served as an important wealth base for the continued development of Spanish colonialism in the Americas. This research also demonstrates continuity in rendering practices over millennia of human history, and across diverse geographical regions, permitting formalization of a set of expectations for identifying tallow-rendered assemblages, regardless of context.

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43

Spencer, Mark A., and Peter S. Ungar. "Craniofacial morphology, diet and incisor use in three native American populations." International Journal of Osteoarchaeology 10, no. 4 (2000): 229–41. http://dx.doi.org/10.1002/1099-1212(200007/08)10:4<229::aid-oa524>3.0.co;2-f.

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44

Cooke, Richard. "Prehistory of Native Americans on the Central American Land Bridge: Colonization, Dispersal, and Divergence." Journal of Archaeological Research 13, no. 2 (2005): 129–87. http://dx.doi.org/10.1007/s10804-005-2486-4.

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45

Davis, Dylan S., Gino Caspari, Carl P. Lipo, and Matthew C. Sanger. "Deep learning reveals extent of Archaic Native American shell-ring building practices." Journal of Archaeological Science 132 (August 2021): 105433. http://dx.doi.org/10.1016/j.jas.2021.105433.

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46

Deter-Wolf, Aaron, Tanya M. Peres, and Steven Karacic. "Ancient Native American bone tattooing tools and pigments: Evidence from central Tennessee." Journal of Archaeological Science: Reports 37 (June 2021): 103002. http://dx.doi.org/10.1016/j.jasrep.2021.103002.

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47

Croes, Dale R. "Courage and Thoughtful Scholarship = Indigenous Archaeology Partnerships." American Antiquity 75, no. 2 (2010): 211–16. http://dx.doi.org/10.7183/0002-7316.75.2.211.

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Robert McGhee's recent lead-in American Antiquity article entitled Aboriginalism and Problems of Indigenous archaeology seems to emphasize the pitfalls that can occur in “indigenous archaeology.” Though the effort is never easy, I would emphasize an approach based on a 50/50 partnership between the archaeological scientist and the native people whose past we are attempting to study through our field and research techniques. In northwestern North America, we have found this approach important in sharing ownership of the scientist/tribal effort, and, equally important, in adding highly significant (scientifically) cultural knowledge of Tribal members through their ongoing cultural transmission—a concept basic to our explanation in the field of archaeology and anthropology. Our work with ancient basketry and other wood and fiber artifacts from waterlogged Northwest Coast sites demonstrates millennia of cultural continuity, often including regionally distinctive, highly guarded cultural styles or techniques that tribal members continue to use. A 50/50 partnership means, and allows, joint ownership that can only expand the scientific description and the cultural explanation through an Indigenous archaeology approach.

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48

Baker, Charity M. "Using the Contextual Model in a Phase I Study to Hypothesize Native American Behavior." North American Archaeologist 17, no. 4 (1997): 337–49. http://dx.doi.org/10.2190/ld04-v8mc-2901-mxeh.

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The contextual model developed by Archaeology Consulting Team (Frink, this volume) and based on the reconstruction of forest communities is applied to a Phase I archaeological site identification study in Colchester, Vermont. The project is located at the ecotone between a freshwater marsh and a pine-hemlock-oak forest community. Hypotheses regarding seasonal use and site function are based on the resources available to early Native Americans within these two environments. The predicted characteristics of the environments are compared with the Phase I level study data, and hypotheses are refined for future research studies.

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Schroeder, Sissel. "Maize Productivity in the Eastern Woodlands and Great Plains of North America." American Antiquity 64, no. 3 (1999): 499–516. http://dx.doi.org/10.2307/2694148.

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Abstract:

Archaeologists and ethnohistorians have long been interested in quantifying potential maize productivity for late prehistoric and early historic Native Americans of the Eastern Woodlands. Maize yields obtained by Native Americans using traditional farming techniques in the nineteenth century are compared to yields obtained by nineteenth-century Native Americans using plows, and nineteenth- and twentieth-century farmers in Illinois and Missouri. The result is a notion of average resource productivity for maize that is more reasonable and modest than previous estimates. In this study, the mean yield of maize for nineteenth-century Native American groups who did not use plows was 18.9 bu/acre (stdev=4.1) (1,185.4 kg/ha [stdev=254.1]). Yields on the order of 10 bu/acre (627.2 kg/ha) probably are closer to the average prehistoric yields that were available for subsistence purposes. The mean size of gardens cultivated by nineteenth-century Native American families without plows was .59 acre (stdev=.45) (.24 ha [stdev=.18]). These newly compiled data are used to generate a model of nuclear family household economy and minimal and maximal garden sizes given different levels of maize productivity and consumption. Population estimates made on the basis of previous assessments of high rates of resource productivity will need to be reevaluated.

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Ramenofsky, Ann. "Native American disease history: past, present and future directions." World Archaeology 35, no. 2 (2003): 241–57. http://dx.doi.org/10.1080/0043824032000111407.

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