María Nieves Zedeño

Landscape Engineering and Organizational Complexity among Late Prehistoric Bison Hunters of the Northwestern Plains

Studies of hunter-gatherer sociopolitical organization consistently exclude terrestrial big-game hunters—pedestrian bison hunters, in particular—from discussions of emerging complexity. To an important extent, this exclusion stems both from the ethology of bison and its consequences for mobile hunters and from the character of their archaeological record, which lacks conventional indicators of organizational complexity such as high-status burials and long-term storage facilities. However, this record exhibits stone architecture of monumental proportions. We argue that evidence of emerging sociopolitical complexity is embodied in the hunters’ ability to (1) invest extensively on landscape engineering to amass communal bison wealth for consumption, storage, and exchange, and (2) produce and reproduce ritual wealth among individuals and restricted sectors of the group. Through a multiscalar research design that integrates thousands of surface stone features with data recovered from kill site excavation, ethnohistorical records, and Blackfoot traditions, we demonstrate that Late Prehistoric bison hunters of the northwestern Plains endeavored to create conditions for permanence in their hunting territory by strategically emplacing and maintaining hunting facilities. These, in turn, would be used by ensuing generations of culturally related groups for whom the communal hunt was a formal and ritually managed act.

Indigenous impacts on North American Great Plains fire regimes of the past millennium

Significance The relative importance of human activities and climate in shaping fire regimes is controversial. In North American grasslands, climate exerts strong top-down influences on fuels. For centuries before the introduction of the horse, Native American and First Nations hunters built and used landscape features on these grasslands to harvest bison en masse. Charcoal layers associated with drivelines indicate that fire was an important part of these hunting practices. Furthermore, correlation of dated fire deposits and climate records indicate that ancient bison hunters burned in response to favorable climate conditions. This study indicates that climate and human activities are not mutually exclusive factors in fire histories; even relatively small groups of hunter-gatherers can enhance climate impacts. Fire use has played an important role in human evolution and subsequent dispersals across the globe, yet the relative importance of human activity and climate on fire regimes is controversial. This is particularly true for historical fire regimes of the Americas, where indigenous groups used fire for myriad reasons but paleofire records indicate strong climate–fire relationships. In North American grasslands, decadal-scale wet periods facilitated widespread fire activity because of the abundance of fuel promoted by pluvial episodes. In these settings, human impacts on fire regimes are assumed to be independent of climate, thereby diminishing the strength of climate–fire relationships. We used an offsite geoarchaeological approach to link terrestrial records of prairie fire activity with spatially related archaeological features (driveline complexes) used for intensive, communal bison hunting in north-central Montana. Radiocarbon-dated charcoal layers from alluvial and colluvial deposits associated with driveline complexes indicate that peak fire activity over the past millennium occurred coincident with the use of these features (ca. 1100–1650 CE). However, comparison of dated fire deposits with Palmer Drought Severity Index reconstructions reveal strong climate–fire linkages. More than half of all charcoal layers coincide with modest pluvial episodes, suggesting that fire use by indigenous hunters enhanced the effects of climate variability on prairie fire regimes. These results indicate that relatively small, mobile human populations can impact natural fire regimes, even in pyrogeographic settings in which climate exerts strong, top-down controls on fuels.

Dating Stone Alignments by Luminescence

Abstract Stone alignments, including tipi rings and drive lines, are abundant on the northern Plains and adjacent Rocky Mountains, but they have been notoriously difficult to date. This paper applies luminescence dating to sediments directly underneath the rocks to estimate the age of placement of the rock. This is based on the assumption that before the rock was emplaced, turbation processes brought sufficient grains to the surface, where sunlight reset the signal. Single-grain dating of potassium feldspars allowed isolation of these original well-bleached grains, which by now have built up a signal because the rock prevents transfer to the surface. Plotting the number of original well-bleached grains with depth showed that these grains were concentrated just under the rock and decreased with depth. This is what would be predicted if the assumption is true. Dates were derived from several samples from Kutoyis in north central Montana, from Whitewater in eastern Montana, and from several sites in northwestern Wyoming. Many samples from Kutoyis and Wyoming dated to the last 600 years, but some samples from both places were more than 2,000 years old. The Whitewater features also dated to around 2,000 years ago. The ages are consistent with the cultural history of the areas.

Art as the Road to Perfection: The Blackfoot Painted Tipi

The Blackfoot bison hunters of the North American Plains are widely known for their artfully painted lodges commonly known as ‘tipis’. Traditionally, tipi designs were not for everyone; rather, they were received individually from the spirit world or ceremonially transferred from one person to another under strict covenants. Painted tipis advertised the spiritual and social stature of their owners and were intricately woven in the ontological fabric of the group. This article explores the role of the painted tipi in individual and social life among the Blackfoot to highlight how art can be used to construct social places, to accumulate material and ritual wealth and, ultimately, to make society.