From AD 1550 to 1850, the Araucanian polity in southern Chile was a center of political resistance to the intruding Spanish empire. In this book, Tom D. Dillehay examines the resistance strategies of the Araucanians and how they used mound building and other sacred monuments to reorganize their political and culture life in order to unite against the Spanish. Drawing on anthropological research conducted over three decades, Dillehay focuses on the development of leadership, shamanism, ritual, and power relations. His study combines developments in social theory with the archaeological, ethnographic, and historical records. Both theoretically and empirically informed, this book is a fascinating account of the only indigenous ethnic group to successfully resist outsiders for more than three centuries and to flourish under these conditions.

From AD 1550 to 1850, the Araucanian polity in southern Chile was a center of political resistance to the intruding Spanish empire. In this book, Tom D. Dillehay examines the resistance strategies of the Araucanians and how they used mound building and other sacred monuments to reorganize their political and culture life in order to unite against the Spanish. Drawing on anthropological research conducted over three decades, Dillehay focuses on the development of leadership, shamanism, ritual, and power relations.

By applying a comparative approach the volume focuses on a select group of „empires“ which are generally not in the focus of empires studies. They are studied in detail and analyzed due to a strict concept that takes into account real history and reception history as well. Reception history becomes more and more an important element in empire studies although this topic is still often more or less underdeveloped. The volume singles out a series of such “forgotten empires”. It aims to provide a methodologically clearly structured as well as a uniform and consistent approach. It develops a general set of questions that help to compare and distinguish these entities. This way the volume intends to examine and to illuminate empires that are generally ignored by modern scholarship.

Rising above the northern Michigan landscape, prehistoric burial mounds and impressive circular earthen enclosures bear witness to the deep history of the region’s ancient indigenous peoples. These mounds and earthworks have long been treated as isolated finds and have never been connected to the social dynamics of the time in which they were constructed, a period called Late Prehistory. In Mound Builders and Monument Makers of the Northern Great Lakes, 1200–1600, Meghan C. L. Howey uses archaeology to make this connection. She shows how indigenous communities of the northern Great Lakes used earthen structures as gathering places for ritual and social interaction, which maintained connected egalitarian societies in the process. Examining “every available ceramic sherd from every northern earthwork,” Howey combines regional archaeological investigations with ethnohistory, analysis of spatial relationships, and collaboration with tribal communities to explore changes in the area’s social setting from 1200 to 1600. During this time, cultural shifts, such as the adoption of maize horticulture, led to the creation of the earthen constructions. Burial mounds were erected, marking claims to resources and defining areas for local ritual gatherings, while massive circular enclosures were constructed as intersocietal ceremonial centers. Together, Howey shows, these structures made up part of an interconnected, purposefully designed cultural landscape. When societies incorporated the earthworks into their egalitarian social and ritual behaviors, the structures became something more: ceremonial monuments. The first systematic examination of earthen constructions in what is today Michigan, Mound Builders and Monument Makers of the Northern Great Lakes, 1200–1600 reveals complicated indigenous histories that played out in the area before European contact. Howey’s richly illustrated investigation increases our understanding of the diverse cultures and dynamic histories of the pre-Columbian ancestors of today’s Great Lake tribes.

In 1990, when Augusto Pinochet’s 17-year military dictatorship ended, democratic rule returned to Chile. Since then, Indigenous organizations have mobilized to demand restitution of their ancestral territories seized over the past 150 years. Sentient Lands is a historically grounded ethnography of the Mapuche people’s engagement with state-run reconciliation and land-restitution efforts. Piergiorgio Di Giminiani analyzes environmental relations, property, state power, market forces, and indigeneity to illustrate how land connections are articulated, in both landscape experiences and land claims. Rather than viewing land claims as simply bureaucratic procedures imposed on local understandings and experiences of land connections, Di Giminiani reveals these processes to be disputed practices of world making. Ancestral land formation is set in motion by the entangled principles of Indigenous and legal land ontologies, two very different and sometimes conflicting processes. Indigenous land ontologies are based on a relation between two subjects—land and people—both endowed with sentient abilities. By contrast, legal land ontologies are founded on the principles of property theory, wherein land is an object of possession that can be standardized within a regime of value. Governments also use land claims to domesticate Indigenous geographies into spatial constructs consistent with political and market configurations. Exploring the unexpected effects on political activism and state reparation policies caused by this entanglement of Indigenous and legal land ontologies, Di Giminiani offers a new analytical angle on Indigenous land politics.

Large accumulations of ancient shells on coastlines and riverbanks were long considered the result of garbage disposal during repeated food gatherings by early inhabitants of the southeastern United States. In this volume, Asa R. Randall presents the first new theoretical framework for examining such middens since Ripley Bullen’s seminal work sixty years ago. He convincingly posits that these ancient “garbage dumps” were actually burial mounds, ceremonial gathering places, and often habitation spaces central to the histories and social geography of the hunter-gatherer societies who built them. Synthesizing more than 150 years of shell mound investigations and modern remote sensing data, Randall rejects the long-standing ecological interpretation and redefines these sites as socially significant monuments that reveal previously unknown complexities about the hunter-gatherer societies of the Mount Taylor period (ca. 7400–4600 cal. B.P.). Affected by climate change and increased scales of social interaction, the region’s inhabitants modified the landscape in surprising and meaningful ways. This pioneering volume presents an alternate history from which emerge rich details about the daily activities, ceremonies, and burial rituals of the archaic St. Johns River cultures.

The crown jewel of the Inka Empire was their capital, Cusco. So celebrated was the Cusco of Inka times that we sometimes forget how little we know of earlier times in the region. This book presents Allison Davis’ pioneering excavations at the high-altitude Formative site of Yuthu. Davis presents all her data on early households and evidence for the villagers’ subsistence strategies, craft production, and mortuary practices. From her excavations we learn a great deal about daily life and public rituals, each conducted in a different sector of Yuthu. An unexpected bonus of Davis’ excavations was the discovery that some well-known Inka practices actually had their origin in the early villages of the Cusco region. Before her work at Yuthu, so few early houses and ceremonial structures had been published in detail for the Cusco area that we had much less evidence for understanding sacred versus secular space. Davis’ excavations contribute to our understanding of one of the most important transitions in Andean history: the shift from autonomous egalitarian villages to multicommunity polities with hereditary inequality. She is able to link archaeological houses, sites, and multisite clusters to socially meaningful units such as families, villages, and communities. Davis is also able to combine her excavations with settlement pattern data to develop a regional picture of the Formative period in Cusco. This volume is not only the first excavation report on a Formative village in the Cusco area, but is also a study that contributes new data on many traditional Andean themes, including zonal complementarity, sacred landscapes, community composition, mummies and ancestor veneration, ritual canals and religious rites, and intra-village subdivisions.