<p> This dissertation examines a period in the late expansion phase (A.D. 1400-1650) of pre-contact Hawaiian society when formidable changes in ritual and social organization were underway which ultimately led to the emergence of Hawai.i as a powerful complex chiefdom in East Polynesia. Remotely located towards the northwest were two geographically remote and ecologically marginal islands called Mokumanamana and Nihoa Islands. Though quite barren and seemingly inhospitable, these contain over 140 archaeological sites, including residential features, agricultural terraces, ceremonial structures, shelters, cairns, and burials that bear witness to an earlier occupation and settlement efforts on these islands. This research demonstrates that over a four hundred year period from approximately ca. A.D. 1400-1815, Mokumanamana became the central focus of chiefly elites in establishing this island as a ritual center of power for the Hawaiian system of heiau (temples). These efforts had long lasting implications which led to the centralization of chiefly management, an integration of chiefs and priests into a single social class, the development of a charter for institutional order, and ultimately a state sponsored religion that became widely established throughout the main Hawaiian Islands. The ideological beliefs that were developed centered on the concept of the cord (.aha) as a symbolic connection between ancestors and descendants came to be a widespread organizing dimension of Hawaiian social life. Through commemorative rituals, the west was acknowledged and reaffirmed as a primary pathway of power where elite status, authority, and spiritual power originated and was continually legitimized. </p><p> This research utilizes an interdisciplinary approach in combining ethno-historical research with archeology as complimenting ways of understanding the Hawaiian past. Through these approaches ritual power is established as a strategic mechanism for social political development, one that leads to a unified set of social beliefs and level of integration across social units. Ethno-historical analysis of cosmogonic chants, mythologies, and oral accounts are looked at to understand ritualization as a historical process one that tracks important social transformations and ultimately led to the formation of the Hawaiian state religious system. Archaeological analysis of the material record is used to understand the nature of island settlement and the investments that went into developing a monument at the effective edge of their living universe. A strong regional chronology is created based on two independent chronometric dating techniques and a relative ordering technique called seriation applied to both habitation and ceremonial sites. An additional number of techniques will be used to track human movement as source of labor, and the transportation of necessary resources for survival such as timber resources through paleo-botanical identification, fine-grained basalt through x-ray fluorescence, and food inferred through the late development of agriculture.</p><p> The results of this study indicate that Mokumanamana and Nihoa islands were the focus of ritual use and human occupation in a continuous sequence from ca. A.D. 1400- 1815, extending for intermittent periods well into the 19th century. The establishment and maintenance of Mokumanamana as a ritual center of power was a hallmark achievement of Hawaiian chiefs in establishing supporting use on these resource deficient islands and pushing towards greater expressions of their power. This island temple was perhaps one of the most labor intensive examples of monumentality relying heavily on a voyaging interaction sphere for the import and transportation of necessary outside resources to sustain life. It highlights the importance of integration of ritual cycles centered on political competition (and/or integration) and agricultural surplus production through the calibration of the ritual calendar. The creation of this ritual center of power resulted in: (1) a strong ideological framework for social organization and order; (2) a process in which a growing class of ramified leaders could display their authority and power to rule; and increased predictability and stability in resource production through forecasting- all of which formed a strong foundation for the institutional power of Hawaiian chiefdoms.</p>

Thesis (M.A.)--Oregon State University, 2005. / Printout. Includes bibliographical references (leaves 187-200). Also available on the World Wide Web.

Thesis (Ph. D. Historical and Heritage Studies (Museology))--University of Pretoria, 2005.

<p> This dissertation focuses on the relatively little-known and highly remote 18^th and 19^th century Russian colonies established in North America, attempts to gain a clearer vision of mostly undefined daily lifeways in the settlements via a search for traditional Russian behaviors, and weighs the impact of cultural isolation on those behaviors. In so doing, lessons-learned are considered as they apply to the enhancement of social justice in the isolated communities of the future, whether they be on this planet or beyond the gravitational pull of Earth.</p><p> Drawing upon a previously researched inventory of 18^th and 19^th century traditional Russian behaviors (which serves as a primary database for the study), two selected settlements are examined for possible traditional behavioral characteristics for Russian America as a whole. One of these is Novo-Arkhangel'sk (present-day Sitka, Alaska)&mdash;the colonial capital and Russian America's primary seaport&mdash;and the other is Kolmakovsky Redoubt, a small trading post located in the interior of Southwestern Alaska. The cultural isolation of each colony is made clear, as is the fact that Kolmakovsky Redoubt has been viewed as perhaps the most isolated community in all of Russia's North American possessions.</p><p> The research for this study has led to exciting results. A high percentage of traditional Russian behaviors found at each of the two sites was revealed to be in unmodified form, despite the settlements' cultural isolation from the motherland and resulting potential for acculturative activity. Specifically, out of 45 traditional behaviors identified for Novo-Arkhangel'sk, 41, or 91%, were seen to be unmodified; of the 25 traditional behaviors uncovered at Kolmakovsky Redoubt, 23, or 92%, were also determined to be unmodified. These high percentages are perhaps all the more surprising when one considers the potential of acculturative pressures surrounding the two Russian enclaves and emanating from indigenous Native societies.</p><p> The bottom line is that this study has opened a view of a part of Russian America not previously available, and endorses the use of the data retrieved for planning future isolated communities characterized by social justice-friendly environments.</p><p>

<p>A paleodemographic analysis was conducted using skeletal data from J?mon period sites in Japan. 15P5 ratios were produced as proxy birth rate values for sites throughout the J?mon period. Previous studies based on numbers of residential sites indicated a substantial population increase in the Kant? and Ch?bu regions in central Japan, climaxing during the Middle J?mon period, followed by an equally dramatic population decrease, somewhat resembling changes that occurred during a Neolithic Demographic Transition (NDT). The J?mon are viewed as a relatively sedentary, non-agricultural group, and provided an opportunity to attempt to separate the factors of sedentism and agriculture as they relate to the NDT. Skeletal data showed fairly stable trends in birth rates, instead of the expected increase and decrease in values. This discrepancy calls into question the validity of previous studies. The stable population levels suggest that sedentism alone was not the primary driver of the NDT.

In the northeastern United States--as elsewhere--an overemphasis on cultural-historical ceramic typologies and ceramic decoration by archaeologists has stymied research along other axes of ceramic variation. For example, little attention has been paid to the sequence of choices made by potters during the production process. The goal of this study is to examine the complex relationships among technical choices, historical context, and society during the Late Woodland period (1000-1600 A.D.) in the middle or Massachusetts portion of the Connecticut Valley. Ceramic assemblages from two New England Algonquian sites and one Mohawk Iroquois site are examined using an attribute analysis of technical choice. The attributes selected for analysis reflect choices made by potters along the production sequence: paste characteristics, vessel morphology, construction techniques, surface treatments, and firing conditions. Differences between Algonquian and Iroquoian ceramic attributes are interpreted as embodiments of profound differences in technical systems, which include intended function, the context and scale of production, and stylistic signaling. Since the two groups were interacting and sharing information during the Late Woodland period, Connecticut Valley Algonquians had access to similar kinds of cultural knowledge and technologies. Nevertheless, rather than becoming sedentary farmers, forming extensive and rigid social structures, and producing large, thin-walled, cooking pots like the Iroquois, Connecticut Valley peoples maintained fluid and mutable subsistence, settlement, and social relationships that are reflected in the their diverse and flexible ceramic traditions. Instead of assuming that New England Algonquians were not as culturally or technologically advanced as the Iroquois, I suggest that they can be understood as active agents of their own social change. As such, they made decisions concerning subsistence, settlement, and social structure. As potters, they made choices in ceramic production that both reflected and affected these decisions.

This dissertation examines the relationship between racial ideology, material consumption, and African America's struggle to secure civil and consumer privileges between 1850 and 1930. It evaluates how African American material discourses and consumption patterns subverted racial caricatures and pressed for African American civil rights and material opportunities. After the mid nineteenth century, caricatures of Black social behavior and material consumption were constructed in a wide range of popular discourses ranging from minstrelsy performances to travel accounts. These discourses and their powerful racist assumptions attempted to make all public space and civil privilege racially exclusive. White Americans and many aspiring European immigrants rapidly accepted that all difference should be interpreted through the lens of racial ideology, constructing a tacitly White racial backdrop against which all American class, cultural, and material difference was evaluated. Racial ideology rapidly was extended to a consumer marketplace which was itself transformed by an increased volume of commodities, new sales outlets and marketing techniques, and alluring promises to ease or erase social and material subordination. As in broader American society, racial ideology became the fundamental cornerstone of the nascent consumer culture, defining appropriate consumption patterns, casting a racial basis for material symbolism, and restricting African American privileges in public consumer space. Archaeological material culture from three sites in Annapolis, Maryland demonstrates how the civil and material aspirations of a series of African American households is reflected in the goods they consumed, their material exchange tactics, and the avoidance of certain commodities and marketers. Material culture and African American consumer discourses demonstrate that African Americans aspired to consumer culture's symbolic and material possibilities, were invested in many genteel values, and recognized consumer culture as a critical scene of racial struggle. Distinctive African American consumption tactics negotiated racist regulation, preserved African American cultural integrity, and undermined Black racial caricatures. African American consumers sought and often secured significant social and material opportunities, illuminated the precariousness of White identity, and subtly transformed African America's position in American society.

The years between the two world wars, which just preceded the emergence of the neo-Darwinian "new synthesis," were intellectually difficult ones for paleoanthropology in America. Patterns of thought deeply ingrained in biology and anthropology pushed writers on hominid evolution into interpretive "blind alleys." Most prominent among the patterns was what Ernst Mayr has called "typological thinking," which often mixed with a tendency to project "scientific" racism back into the hominid past. A "splitting" habit in taxonomy combined with these and with belief in "orthogenetic" change to make polyphyletism the norm. Hesitance to accept as human ancestors any Pleistocene forms exhibiting "primitive" characters led to phylogenies which put the known fossils on side-branches. Anatomically modern humans were thus left "ancestorless" by most writers, though nearly all continued to use existing fossils in their evolutionary scenarios by designating them as "structural ancestors." Research conducted in Europe before 1914 on the Neanderthal skeleton and on the interperetation of endocranial casts, along with the Piltdown fraud, did much to establish these phylogenies and scenarios. In tandem with these general themes came the ascendancy of several specific hypotheses that eventually clashed with accumulating evidence. That the brain had led the way in hominid evolution, that Neanderthals and other "low-brows" could be ruled out as ancestors, and that modern Homo sapiens had appeared early in the Pleistocene, became even harder to maintain. The close evolutionary bond between humans and great apes theorized in England by Sir Arthur Keith and elaborated in America by William King Gregory remained vigorous, however, despite challenge. The present study examines these issues through an analysis of the five Americans whose writings on hominid evolution were most extensive and varied--Henry Fairfield Osborn, George Grant MacCurdy, Ales Hrdlicka, Earnest A. Hooton and William K. Gregory. The writings of each are analyzed separately, so that both general themes and responses to the changing state of the discipline can be traced. This approach reveals that shared patterns of thought did not prevent considerable diversity on nearly every main issue, a fact which rendered the field fertile for rapid growth later.

Anthropologists studying sociocultural evolution are interested in the processes that contributed to social ranking in egalitarian societies. Individual agents must overcome the inertia of communalism to extend their authority into various domains of social life by controlling resources, people, and places essential for social reproduction. Native North Americans maintained relatively equal access to resources through reciprocity. Under some conditions, however, agents undermined reciprocity to establish privileged positions of status. I develop a political-economic model to explore how social inequality is created and perpetuated through labor mobilization and resource monopoly from archaeological remains in central Arkansas. The model explicitly articulates social negotiation and hierarchy formation with strategies and tactics of surplus extraction and its resistance to explicate how the material world is implicated in experimental social forms. I analyze the changing form, function, and distribution of settlements and artifacts associated with the establishment and abandonment of the Toltec Mounds site--the paramount center of Plum Bayou culture in the Arkansas River Lowland. Longitudinal trends in settlement patterns, mound construction, exchange relations, and the organization of technology are compared with expectations derived from the model to interpret the archaeological record. There is meaningful spatial-temporal variation in the distribution of people and objects which reflects fluctuations in social organization within and between regions. This interpretation contrasts with that of a gradual, linear trajectory of growth and development. Furthermore, changing population integration relates to political and economic processes that operate over large spatial arenas that transcend ecological, stylistic, and social boundaries. Mounting empirical evidence suggests that social ranking harbored contradictions between generosity and accumulation which allowed individuals the opportunity to resist surplus extraction. The result is a cyclical pattern of social integration and disintegration associated with diachronic shifts in central places suggesting that the processes that contributed to incipient social ranking were tenuous and politically unstable in central Arkansas. Ranking does not represent a reorganization of egalitarianism within all realms of life, nor do elite strategies to mobilize labor and monopolize surplus operate as a totality. Institutions of egalitarianism seem to lie immediately beneath the veneer of power and authority in rank societies.

<p> The Great Dismal swamp straddles the North Carolina and Virginia state lines. From the seventeenth century until the Civil War this remote landscape became home to thousands of Maroons. These Maroon communities were comprised of runaway slaves, Native Americans and disenfranchised Europeans. The swamp was not only part of the passage for the Underground Rail Road (UGRR) but it was also a destination for individuals who lived on high ground and islands throughout the swamp. These self emancipated individuals developed complex modes of communitization. This dissertation uses a variety of theoretical perspectives, including agency theory, diaspora, and marronage to aluminate and understand the conditions and cultural transformations that took place over the course of several centuries and generations. The examination of these different communal groups will show that the each possessed and left behind different archaeological assemblages. Towards the end of the eighteenth and early nineteenth centuries the outside world began to view the swamp as an exploitable resource and commodity. This led to increased forays by the outside world into the swamp and increased the possibility of contact with remote communities living on mesic islands deep in the swamp&rsquo;s interior. As the outside world penetrated the interior of the Great Dismal Swamp it required the communities to adapt and transform. This dissertation will examine the cultural and communal transformations of a community that resisted contact with the outside world in response to loggers and canal laborers arriving in the deep interior of the swamp. The Great Dismal Swamp Landscape Study excavated The Crest of the nameless site during the 2009-2013 field seasons. These excavations ran in conjunction with American University&rsquo;s Archaeological Field School. The excavations revealed a new architectural feature and artifact assemblage that represent a cultural transformation and the emergence of a new mode of communitization. These features and artifacts will be examined using a lens of agentive action to shed new insights into the Maroons who occupied a mesic island deep in the Great Dismal Swamp.</p>