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Negotiating interaction during the Late Woodland-Mississippian transition in Southern Appalachia
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-30 DOI: 10.1016/j.jaa.2024.101638
Matthew V.C. LoBiondo
Cultural interaction has been shown to be important in the (re)organization of social relationships in pre-contact North America and an important causal factor in Mississippian origins throughout the U.S. Southeast and Midwest. Indeed, recent research has documented the significance of migration and other forms of far-flung interactions in the spread of Mississippian lifeways. The Mississippian period (CE 1000–1550) in the Southern Appalachian region of the US Southeast was a dynamic period of profound sociopolitical and ideological transformations that are associated with an increase in social complexity. Scholars have argued that interregional interactions during the 11th and 12th centuries established important relationships among Native American groups from Southern Appalachia. These connections have been poorly understood but appear to have been largely centered at the Etowah site in northwestern Georgia where engagements between potential diverse populations were instrumental in the spread of Mississippian practices and beliefs, eventually leading to the development of hierarchical regional polities. The functional and stylistic analysis of Etowah pottery (CE 1000–1100/1200) and a comparative and multivariate statistical analysis of ceramic assemblages from three adjacent regions of the interior Southeast, indicate that the earliest populations at Etowah were pluralistic and composed of disparate groups from northwestern Georgia and eastern Tennessee. However, unlike many communities, the diverse population at Etowah maintained distinct traditions of ceramic production and consumption, while simultaneously engaging in communal ceremonial activities. This unique perspective on Etowah’s origins deviates from typical Mississippian beginnings contexts and offers valuable insights into how cultural interactions occurred in pre-contact North America.
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引用次数: 0
Understanding the intersection of Rapid climate change and subsistence Practices: An isotopic perspective from a Mediterranean Bell Beaker case study
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-29 DOI: 10.1016/j.jaa.2024.101637
Luca Lai , Ornella Fonzo , Jessica F. Beckett , Robert H. Tykot , Ethan Goddard , David Hollander , Luca Medda , Giuseppa Tanda
Despite a long tradition of characterizing the Bell Beaker-associated human groups as mobile herders, there has been limited evidence for their economy and diet, both key defining factors for human lifeways. Bone nitrogen, carbon, and oxygen stable isotopes from a collective burial in Sardinia provide the first data on the diet of Mediterranean Bell Beaker groups, crucial as there is the presence of different domesticated species from the same context, thus enabling inferences on management practices. The data, evaluated in comparison with other groups, show high consumption of animal products and generalized, extensive livestock management, fitting the hypothesis of a relatively mobile lifestyle. Modeling of absolute dates and oxygen isotopic values suggest that the burials cover a period of fewer than two centuries, in which the group lived through a period of Rapid Climate Change, which overlaps with the 4.2 BP kya event previously recorded elsewhere in the Mediterranean, providing new elements for the understanding of demographic and cultural dynamics in the 3rd-millennium cal BC and more broadly emphasizing the role of climate in interpreting socio-cultural change.
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引用次数: 0
Migration and state expansion: Archaeological and biochemical evidence from Pataraya, a wari outpost in Nasca, Peru (A.D. 650–1000)
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-25 DOI: 10.1016/j.jaa.2024.101639
Matthew J. Edwards , Corina M. Kellner , Frank C. Ramos
This paper reports on the results of archaeological excavations at the cemetery sector of the Middle Horizon (AD 650–1000) Wari site of Pataraya, located in the middle Nasca valley of southern Peru, and biochemical analyses of human skeletal remains recovered during those excavations. The findings reported here demonstrate that the sharp differences in cultural practice between Pataraya’s occupants and local traditions leading up to the Middle Horizon are echoed in noticeable isotopic differences in the biochemistry of its burial population. We explore the implications of these findings in the context of an uneven and unequal political landscape created by, and responding to, both overt Wari imperialism and the consequences of unprecedented regional interaction. We conclude that these data support previous conclusions drawn from other archaeological evidence that the site is formed from the remains of a Wari state colony. Pataraya’s inhabitants served an explicitly political function in the administration of a key transportation route between the Wari heartland and this distant province, roles that may have been filled by newcomers to the area or from elsewhere in the Nasca valley itself.
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引用次数: 0
The tyranny of nomadic ethnography: Re-approaching Late Bronze Age (2100–1300 BCE) mobility in the central Eurasian steppes 游牧民族学的暴政:重新认识青铜时代晚期(公元前 2100-1300 年)欧亚大草原中部的流动性
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-23 DOI: 10.1016/j.jaa.2024.101634
Denis V. Sharapov
For a number of years, researchers have associated Late Bronze Age (LBA) (2100 – 1300 BCE) settlements in the Trans-Ural steppe with nomadic pastoralism. This would have involved entire populations making periodic movements between pastures. To test this claim, I have synthesized eight lines of data from more than 40 archaeological sites. The analysis of settlement architecture, material culture accumulation rates, herd composition, osteological seasonality markers, stable isotopes, the degree of transportability of artifacts, haymaking activities, and symbolic behavior has allowed me to conclude the following. First, the settlements of the Sintashta, Petrovka, Alakul, and Srubnaya-Alakul cultural types were sedentary, i.e., occupied year-round by at least a portion of the population. If herder groups left their respective communities for extended periods of time, these moves were localized (within a 15 km radius). Furthermore, if separate nomadic pastoralist sub-groups were present, they were not numerous (∼10 % of the total population). The long-term tendency to see LBA communities as nomadic is rooted in the strong influence of ethnography on Eurasian steppe scholars. Based on these findings, I argue that LBA societies of the central steppes require no special approaches to account for community-level seasonal mobility in the context of settlement pattern studies. This opens up the possibility of focusing on the previously understudied theme of regional demography. Finally, this paper adds the Trans-Urals to the list of world regions where crop cultivation was not a necessary prerequisite for large-scale sedentism.
多年来,研究人员一直将外乌拉尔草原青铜时代晚期(公元前 2100 年至公元前 1300 年)的定居点与游牧生活联系在一起。这涉及整个人口在牧场之间的定期迁移。为了验证这一说法,我综合了来自 40 多个考古遗址的八组数据。通过对聚落建筑、物质文化积累率、畜群构成、骨学季节性标记、稳定同位素、文物可运输程度、打草活动和象征行为的分析,我得出了以下结论。首先,辛塔什塔、彼得罗夫卡、阿拉库尔和斯鲁布纳亚-阿拉库尔文化类型的聚落是定居型的,即至少有一部分人全年居住。如果牧民群体长期离开各自的社区,这些迁移都是局部性的(半径 15 公里以内)。此外,如果存在单独的游牧亚群,其数量也不多(占总人口的 10%)。将 LBA 社区视为游牧社区的长期趋势源于民族学对欧亚草原学者的强烈影响。基于这些发现,我认为,在聚落模式研究的背景下,中部草原的 LBA 社会不需要特别的方法来解释社区层面的季节性流动。这就为关注以前未得到充分研究的区域人口学主题提供了可能性。最后,本文将外乌拉尔地区列入世界上农作物种植并非大规模定居的必要先决条件的地区名单。
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引用次数: 0
New insights from Ecuador into Inca-style pottery production in the provinces 厄瓜多尔关于印加风格陶器生产的新见解
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-22 DOI: 10.1016/j.jaa.2024.101636
Catherine Lara , Tamara L. Bray
Beyond military conquest, the successful consolidation of Tawantinsuyu likely depended on the exercise of soft power and ideological cooptation. The widespread distribution of Inca pottery suggests it played a key role in the imperial agenda. Archaeological evidence from across the Empire indicates that provincial potters were mobilized to generate the distinctive vessels associated with the state, which typically differed significantly from their local repertoires. How did these potters produce the new forms demanded by the Inca? Was any practicing potter capable of adapting their skills? Would new communities of practice have emerged to meet the new morphological and stylistic requirements? We address these questions in a study of Inca and local pottery from southern Ecuador via a focus on the chaînes opératoires involved in production. We incorporate analyses of archaeological materials recovered from survey and excavation work in Olleros in the parish of San Miguel de Porotos in Cañar province, as well as observations from both ethnographic and ethnoarchaeological studies from this region and elsewhere. The study reveals that the Inca-style pottery found at the site was produced locally by expert Cañari potters who combined their usual techniques in a different way to achieve the requisite Inca vessel forms. These specialists were likely mitmaqkuna resettled in this region by the Inca due to the abundance of high quality clays in the region.
除了军事征服之外,塔万亭宿的成功巩固很可能还取决于软实力的行使和意识形态的收服。印加陶器的广泛分布表明,它在帝国议程中发挥了关键作用。帝国各地的考古证据表明,各省的陶工被动员起来制作与国家有关的独特器皿,这些器皿通常与当地的器皿大相径庭。这些陶工是如何制造出印加人所要求的新器型的呢?是否任何从业陶工都有能力调整自己的技能?是否会出现新的实践团体来满足新的形态和风格要求?我们在对厄瓜多尔南部印加和当地陶器的研究中,通过关注参与生产的作业链来解决这些问题。我们分析了在卡尼亚尔省圣米格尔-德-波罗托斯教区的奥勒罗斯进行的调查和发掘工作中发现的考古材料,以及对该地区和其他地区的人种学和人种考古学研究的观察结果。研究结果表明,在该遗址发现的印加风格陶器是由卡尼亚里的陶艺专家在当地制作的,他们以不同的方式结合了自己的惯用技艺,制作出了印加风格的器皿。这些专家很可能是印加人重新安置在这一地区的米特马库纳人,因为该地区盛产优质粘土。
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引用次数: 0
Animal power: Re-thinking cattle and caprines’ roles in Late Bronze Age political life in the South Caucasus 动物的力量:重新思考南高加索青铜时代晚期政治生活中牛和毛冠鹿的作用
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-22 DOI: 10.1016/j.jaa.2024.101630
Hannah Chazin
Social zooarchaeology stresses that animals’ role in social and political life is not limited to the merely “economic”. Recent studies of cattle and caprines’ role in the development of inequality, hierarchy, and political authority in Southwest Asia have begun to productively incorporate the “symbolic” or “social” value of animals. Taking an action-oriented anthropological approach to theorizing value offers the possibility of investigating how herd animals’ value(s) shape political life, without making an a priori categorical division between the symbolic and economic. This article examines the zooarchaeological data from two Late Bronze Age sites in the Tsaghkahovit Plain. The analysis reveals diversity in herding practices and an unusual circulation of isolated mandibles and tarsals. Building from previous zooarchaeological engagements with the value of cattle in African pastoralist societies, it argues that the material affordances of living and dead animals make different kinds of spatiotemporal transformations within social life possible. The data indicate that cattle and caprines lived different pre- and post-mortem lives, but that both were valued as sources of reproductive futurity and sources of commensal and mnemonic potentiality, highlighting the multispecies nature of political action in the Late Bronze Age South Caucasus.
社会动物考古学强调,动物在社会和政治生活中的作用不仅限于 "经济"。最近对牛和毛冠鹿在西南亚不平等、等级制度和政治权威的发展中所起作用的研究,开始有效地纳入动物的 "象征 "或 "社会 "价值。以行动为导向的人类学方法对价值进行理论化,为研究群居动物的价值如何塑造政治生活提供了可能性,而无需先验地对象征性价值和经济价值进行分类。本文研究了来自察赫卡霍维特平原两个青铜时代晚期遗址的动物考古学数据。分析揭示了放牧方式的多样性以及孤立的下颌骨和跗骨的不寻常流通。在以往动物考古学研究非洲畜牧社会中牛的价值的基础上,本研究认为,活体和死体动物的物质能力使社会生活中不同类型的时空转换成为可能。数据表明,牛和毛冠鹿在死前和死后的生活各不相同,但二者都被视为生殖未来的源泉以及共生和记忆潜能的源泉,凸显了青铜时代晚期南高加索地区政治行动的多物种性质。
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引用次数: 0
The case for schismogenesis between Late Developmental Northern Rio Grande and Chacoan communities in Northern New Mexico 新墨西哥州北部北格兰德河发展晚期与查科人族群之间的分裂形成案例
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-21 DOI: 10.1016/j.jaa.2024.101635
Zachary J. Cooper , Jeffrey R. Ferguson , David V. Hill
Archaeologists have traditionally conceptualized culture areas and associated ethnic group boundaries as reflecting significant degrees of dissimilarity between “core” and “peripheral” cultural types. This dissimilarity is typically thought to correlate with gradual geographic isolation. However, an alternative model has been presented that underscores the importance of inter-group interaction to ethnic group formation through a process known as “schismogenesis”, or progressive differentiation. According to this model, societies define themselves through an absence of borrowing rather than through an absence of interaction. Here, we make a case for schismogenesis between Late Developmental Northern Rio Grande and Chacoan communities.
First, we compare architectural patterns between these communities. Then, we present the results of our neutron activation analysis and ceramic petrography from the Northern Rio Grande site of LA 835. Based on this evidence, we argue that the lack of quintessential Chacoan material traits among Late Developmental Northern Rio Grande communities is not due to isolation, but instead due to schismogenesis reflective of Northern Rio Grande resistance to the Chaco World. Finally, we discuss the implications of these results for how archaeologists currently define participation in the Chaco regional system as well as for models of ethnic group formation more broadly.
考古学家历来认为,文化区域和相关族群边界反映了 "核心 "和 "外围 "文化类型之间的显著差异。这种差异通常被认为与逐渐的地理隔离有关。不过,也有人提出了另一种模式,强调群体间的互动对族群形成的重要性,这一过程被称为 "分裂生成 "或渐进分化。根据这一模式,社会是通过缺乏借鉴而不是缺乏互动来界定自身的。在此,我们提出了北里奥格兰德发展晚期与查科人社区之间的分裂发生的案例。
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引用次数: 0
Classic Maya deity concurrence: Brides, gods, and inter-dynastic ritual exchange 经典玛雅神祇并存:新娘、神和朝代间的仪式交流
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-20 DOI: 10.1016/j.jaa.2024.101632
Mallory E. Matsumoto
The Classic Maya (250–900 CE) lowlands of Mesoamerica were home to dozens of interconnected polities whose elites shared an intellectual and material culture. They also sustained common sociopolitical institutions like divine kingship, which relied in part on ritual performance to legitimate dynastic rule. This article suggests that exogamous marriage was an important context for maintaining this shared culture through inter-dynastic exchange. Using the example of deity concurrence or impersonation, I argue that noblewomen who married into another polity brought with them cultural knowledge that included ritual practices with which members of the royal family negotiated their dynastic identity. By performing deity concurrence and sharing their understanding of the ritual with their partners and offspring, foreign queens contributed to development of local dynastic tradition and to ongoing maintenance of a regional elite culture. This consideration of exogamous marriage recasts Classic Maya exogamous brides as cultural actors who shaped the identity and ritual tradition of the dynastic communities into which they married.
中美洲古典玛雅(公元 250-900 年)低地是数十个相互联系的政体的家园,这些政体的精英们共享着知识和物质文化。他们还维持着共同的社会政治体制,如神圣的王权,这种王权部分地依赖于仪式表演来使王朝统治合法化。本文认为,外婚是通过王朝间交流来维持这种共享文化的重要背景。我以 "附神 "或 "假扮 "为例,论证了嫁到另一政体的贵族妇女带来的文化知识,其中包括王室成员协商其王朝身份的仪式实践。外嫁王后通过举行祭神仪式,并与伴侣和后代分享她们对仪式的理解,为当地王朝传统的发展和地区精英文化的持续维护做出了贡献。对异族通婚的这一考量将古典玛雅异族新娘重新塑造为文化行动者,她们塑造了其所嫁入的王朝社区的身份和仪式传统。
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引用次数: 0
Blood symbolism at the root of symbolic culture? African hunter-gatherer perspectives 象征文化的根源是血液象征?非洲狩猎采集者的视角
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-19 DOI: 10.1016/j.jaa.2024.101627
Ian Watts
At ∼160 ka, near the end of our African speciation, archaeologists identify a change from sporadic to habitual use of red ochre, interpreted as ‘blood-red colorant’ for decorating performers’ bodies during group rituals, with habitual ritual considered pre-requisite to symbolic culture’s ‘shared fictions’ (Dapschauskas et al. 2022). This article considers the proposed motivations for such behaviour, and asks whether cross-cultural data on African hunter-gatherer ritual uses of red substances and associated beliefs can further constrain the interpretation of the archaeological finding. The comparative survey fills a basic knowledge gap. The survey’s interpretation relies upon proposed relations of relevance bridging the past and present, foremost being predictions of symbolic culture derived from evolutionary models of group ritual. The main symbolic theme encountered is a metaphoric relationship between women’s reproduction and men’s hunting, expressed as a form of ‘blood’ symbolism. This is consistent with a long theoretical tradition within social anthropology, and the neo-Darwinian re-casting of that tradition by the Female Cosmetic Coalitions hypothesis, which arguably predicted the timing of habitual ochre use thirty years ago. Models aside, this article hopefully demonstrates that if evolutionary and social anthropology are to jointly address how we became a symbolic species, they will have to attend more closely to African hunter-gatherer voices.
考古学家发现,在 160 ∼ 160 ka 年间,也就是我们非洲物种形成的末期,红赭石从零星使用变成了习惯性使用,红赭石被解释为 "血红色着色剂",用于在群体仪式中装饰表演者的身体,而习惯性仪式被认为是象征性文化 "共同虚构 "的先决条件(Dapschauskas 等,2022 年)。本文探讨了这种行为的拟议动机,并询问有关非洲狩猎采集者在仪式中使用红色物质及相关信仰的跨文化数据是否能进一步限制对考古发现的解释。比较调查填补了一个基本的知识空白。该调查的解释依赖于所提出的连接过去和现在的相关关系,其中最重要的是根据群体仪式的进化模式对象征性文化的预测。所遇到的主要象征主题是女性繁衍和男性狩猎之间的隐喻关系,表现为一种 "血缘 "象征。这符合社会人类学的悠久理论传统,也符合新达尔文主义通过 "女性化妆品联盟 "假说对这一传统的重新诠释。撇开模型不谈,本文希望表明,如果进化论和社会人类学要共同探讨人类如何成为一个符号化的物种,就必须更密切地关注非洲狩猎采集者的声音。
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引用次数: 0
Kinship as social strategy: A contextual biodistance analysis of the Early Mycenaean Ayios Vasileios North Cemetery, southern Greece 作为社会战略的亲缘关系:对希腊南部早迈锡尼时代阿依奥斯-瓦西莱奥斯北墓地的背景生物距离分析
IF 2 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-11-07 DOI: 10.1016/j.jaa.2024.101633
Paraskevi Tritsaroli , Efthymia Nikita , Ioanna Moutafi , Sofia Voutsaki
The Early Mycenaean era in mainland southern Greece is characterized by radical social transformations. The changes observed in the mortuary sphere include the introduction of new practices that stressed group identity alongside traditional modes of burial. Our hypothesis is that these mortuary choices should be seen as a social strategy for redefining kinship relations.
Here, we examine the extent to which the adoption of specific mortuary practices was based on biological or social affiliation by using the Ayios Vasileios North Cemetery, southern Greece (ca. 1700–1500 BCE) as a case study. We collected cranial and dental phenotypic data (measurements and non-metric traits) recorded for 69 individuals. Interindividual Gower distance coefficients were used to combine these metric and nonmetric data in the estimation of biological relationships.
The results show a biologically related burial group that shared relatively homogeneous mortuary practices. Therefore, biological kinship was not a determining factor in the adoption of different mortuary practices; instead, social kin ties were constructed by being buried together, and by sharing practices, experiences and choices. Finally, the burial of such a group in the same ground over a long period of time implies social strategies of exclusion and inclusion based on age and kinship divisions.
希腊南部大陆早期迈锡尼时代的特点是剧烈的社会变革。在殡葬领域观察到的变化包括在传统埋葬方式的基础上引入了强调群体身份的新习俗。在此,我们以希腊南部的 Ayios Vasileios 北墓地(约公元前 1700-1500 年)为案例,研究了特定停尸习俗的采用在多大程度上是基于生物或社会归属。我们收集了 69 个个体的颅骨和牙齿表型数据(测量和非测量特征)。研究结果表明,一个具有生物亲缘关系的墓葬群拥有相对一致的停尸方式。因此,生物亲缘关系并不是采用不同殡葬习俗的决定性因素;相反,社会亲缘关系是通过合葬、分享习俗、经验和选择而建立起来的。最后,这样一个群体长期埋葬在同一墓地意味着基于年龄和亲属关系划分的排斥和包容的社会策略。
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引用次数: 0
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Journal of Anthropological Archaeology
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