Multiple studies have demonstrated that European colonization of the Americas led to the death of nearly all North American dog mitochondrial lineages and replacement with European ones sometime between AD 1492 and the present day. Historical records indicate that colonists imported dogs from Europe to North America, where they became objects of interest and exchange as early as the seventeenth century. However, it is not clear whether the earliest archaeological dogs recovered from colonial contexts were of European, Indigenous, or mixed descent. To clarify the ancestry of dogs from the Jamestown Colony, Virginia, we sequenced ancient mitochondrial DNA from six archaeological dogs from the period 1609–1617. Our analysis shows that the Jamestown dogs have maternal lineages most closely associated with those of ancient Indigenous dogs of North America. Furthermore, these maternal lineages cluster with dogs from Late Woodland, Hopewell, and Virginia Algonquian archaeological sites. Our recovery of Indigenous dog lineages from a European colonial site suggests a complex social history of dogs at the interface of Indigenous and European populations during the early colonial period.

This article serves as an introduction to this guest-edited special issue of American Antiquity entitled “Global Archaeologies of the Long Emancipation.” We begin by discussing Rinaldo Walcott's notion of the Long Emancipation, noting how the failed promises of the legal ending of slavery led to sensations of freedom and ongoing forms of anti-Blackness. In response, Black communities have employed various strategies in pursuit of freedom. We then apply this argument to archaeological thought and practice, suggesting that archaeology is well positioned to provide evidence of Black creativity, action, and struggle in a variety of global contexts. The article closes with an overview of this special issue, which includes a brief summary of individual contributions.

The Wichita and Affiliated Tribes have a long history of occupation in what is now known as Oklahoma. This includes evidence of habitations along Camp Creek and Sugar Creek near Anadarko in Caddo County. Here Wichita peoples camped, built grass houses and arbors, and held social gatherings leading up to and following the passing of the General Allotment Act in 1887. After allotment, communal camp and dance grounds were especially important focal points for community building. These places, such as the ichaskhah camp and dance ground discussed in this article, are critical to understanding the multigenerational connections between ancestral and living Wichita peoples. This history is also important to the community today. However, archaeological research of the Allotment period is exceptionally rare in this region. By using collaborative and Indigenous archaeological methodologies, this work documents the complexities of these places, challenging traditional assumptions of allotment-era cultural loss and assimilation.

In 2013, 36 Ancestors of African descent were identified in an unmarked eighteenth-century burial ground during construction in Charleston, South Carolina. The site, later referred to as the Anson Street African Burial Ground, was buried beneath the growing city and forgotten in the centuries that followed. The ethical treatment of these ancestral remains was of paramount importance to our community. Historically, narratives relating to the lives of African descendant people in Charleston have been inadequately documented and shared. For these reasons, we engaged the local African American community in a multifaceted memorialization process. Together, we sought to sensitively ensure that the Ancestors’ identities and lives were fully explored according to the collective descendant community's wishes. To this end, we involved the community in researching and celebrating the Ancestors’ lives through arts and education programs and analyzed their and community members’ DNA to elucidate their ancestry. Our engagement initiatives increased access for all ages to archaeological, historical, and genetic research and encouraged active participation in the design of a permanent memorial. The Anson Street African Burial Ground Project provides a successful example of community-engaged activist archaeology focused on honoring the Ancestors and their descendants.

This article stems from the encounter of ancestral stories and archaeological knowledge for Africans in Amazonia. Against colonial fragmentation and anti-Blackness, these theoretical reflections are rooted in Black Archaeology as a praxis of redress. The continuing struggles of ancestral and contemporary Black Amazonian communities, who insist on anti-colonial modes of existence, connect with the need to indigenize the archaeological mode of knowledge through otherwise world-senses as ontoepistemological references. These questions emerged during the first steps of the ongoing collaborative archaeological project Pitit'Latè. The founding story of Mana, an Amazonian village built in 1836 by the hands, heads, spirits, and technologies of more than 400 West Africans captured in the illegal transatlantic trade, serves as the epistemological bones of this research about Black Amazonian territorialities and materialities that remain erased in dominant colonial discourses.

This study explores the pig-raising practices of Chinese migrants in Los Angeles Chinatown during the Chinese Exclusion Era. Chinese butcher shops sold pork meat, and previous research indicates that they likely sold the more profitable parts outside of Chinatown for additional income while consuming cheaper cuts themselves. Using dental calculus analysis and archival research, this study further explores how Chinatown residents relied on pork to thrive in an anti-Chinese environment. Dental calculus results suggest that Chinese migrants raised their own pigs with food waste and by-products from rice fields; this pork was then sold to meat markets or consumed within the community. The analysis of immigration records indicates that Chinese butcher shops provided employment opportunities as well as housing, banking, and immigration support for Chinese migrants. Pig raising, therefore, not only supplied a source of meat for Chinese migrants but also supported a range of social and financial services for a marginalized group that faced everyday discrimination from dominant society. Overall, this study traces the labor and networks that small businesses in the late nineteenth and early twentieth centuries needed to source and distribute pork, and it highlights how a Chinese diasporic community developed a pork production system to resist racism.

Archaeology and cultural evolution theory both predict that environmental variation and population size drive the likelihood of inventions (via individual learning) and their conversion to population-wide innovations (via social uptake). We use the case study of the adoption of the bow and arrow in the Great Basin to infer how patterns of cultural variation, invention, and innovation affect investment in new technologies over time and the conditions under which we could predict cultural innovation to occur. Using an agent-based simulation to investigate the conditions that manifest in the innovation of technology, we find the following: (1) increasing ecological variation results in a greater reliance on individual learning, even when this decreases average fitness due to the costs of learning; (2) decreasing population size increases variability in the types of learning strategies that individuals use; among smaller populations drift-like processes may contribute to randomization in interpopulation cultural diffusion; (3) increasing the mutation rate affects the variability in learning patterns at different rates of environmental variation; and (4) increasing selection pressure increases the reliance on social learning. We provide an open-source R script for the model and encourage others to use it to test additional hypotheses.

This article explores Indigenous perspectives on archaeology in Canada and the United States and the role of archaeologists in engaging with Indigenous communities. As part of our study, we interviewed Indigenous community members about their experiences in archaeology and their thoughts on the discipline. We analyzed each interview thematically to identify patterns of meaning across the dataset and to develop common themes in the interview transcripts. Based on the results of our analysis, we identified six themes in the data: (1) Euro-colonialism damaged and interrupted Indigenous history, and archaeology offers Indigenous community members an opportunity to reconnect with their past; (2) archaeological practices restrict access of Indigenous community members to archaeological information and archaeological materials; (3) cultural resource management (CRM) is outpacing the capacity of Indigenous communities to engage meaningfully with archaeologists; (4) the codification of archaeology through standards, guidelines, and technical report writing limits the goals of the discipline; (5) archaeological methods are inconsistent and based on individual, or company-wide, funding and decision-making; and (6) archaeological software offers a new opportunity for Indigenous communities and archaeologists to collaborate on projects.

In this article, I present the freedom narratives of the diverse enslaved Africans who were liberated from barracoons and captured slave vessels and resettled at Regent Village on the Sierra Leone peninsula in the nineteenth century. Following the British abolition of the Atlantic Slave Trade in 1807, the British Royal Navy patrolled the West Atlantic Sea and redirected illegal slave vessels to Sierra Leone, where the Vice-Admiralty Court (which became the Mixed Commissions in 1820) would set them free from slavery. While legally free from bondage, liberated Africans became colonial subjects living in a nascent British colony. What can historical archaeology reveal about the history of freedom among diasporic ethnic identities at Regent Village? I answer this broad question by drawing on historical and archaeological data to demonstrate how people navigated and transformed the village landscape, as well as the decisions and choices they made at the household level, focusing on selected two house loci, which serve as a case study. I concentrate mainly on the identities, experiences, and historical narratives of liberated Africans in the village and extend the discussion to the lives of their descendants who continue to negotiate issues of power and control in contemporary Sierra Leone.

Among Líĺwat people of the Interior Plateau of British Columbia, an oral tradition relays how early ancestors used to ascend Qẃelqẃelústen, or Mount Meager. The account maintains that those climbers could see the ocean, which is not the case today, because the mountain is surrounded by many other high peaks, and the Strait of Georgia is several mountain ridges to the west. However, the mountain is an active and volatile volcano, which last erupted circa 2360 cal BP. It is also the site of the largest landslide in Canadian history, which occurred in 2010. Given that it had been a high, glacier-capped mountain throughout the Holocene, much like other volcanoes along the coastal range, we surmise that a climber may have reasonably been afforded a view of the ocean from its prior heights. We conducted viewshed analyses of the potential mountain height prior to its eruption and determined that one could indeed view the ocean if the mountain were at least 950 m higher than it is today. This aligns with the oral tradition, indicating that it may be over 2,400 years old, and plausibly in the range of 4,000 to 9,000 years old when the mountain may have been at such a height.

This article introduces a model that harnesses praxis as a powerful tool for critique, knowledge, and action within the realm of public archaeology. The adopted framework focuses on persistence as a middle-range methodology that bridges the material past to activist and collaborative-based projects. Recent research at Mission La Purísima Concepción in Lompoc, California, shows the effectiveness of this model and its real-world application. Visitors to California missions encounter the pervasive “Mission Myth”—a narrative that systematically overlooks and marginalizes Indigenous presence while perpetuating ideas of White hegemony and Eurocentrism. Archaeological excavations in the Native rancheria and collaboration with members of the Chumash community help resist notions of Indigenous erasure. By activating notions of persistence through public archaeology, this study contributes to dismantling entrenched terminal narratives, paving the way for a more accurate representation of the past and fostering a more inclusive archaeological practice.

This article presents radiocarbon dates on 29 perishable objects deposited in shrine caves in the Jornada and Mimbres Mogollon regions of far west Texas and southern New Mexico. The dated objects include tablita fragments, effigies, prayer sticks, hafted projectile point foreshafts, and flat curved sticks. Analysis of the dates reveals three significant trends: a particular set of Indigenous ritual practices involving shrine caves in the North American Southwest was of extraordinary temporal depth and continuity; the meanings and material culture associated with shrine caves changed through time; and a signature iconographic expression of Jornada and Mimbres origin cosmologies, the Goggle-eye or “Tlaloc” entity, is older than previously understood. The dating of shrine caves and iconographic motifs provides new insights on early eras of religious expression in the southern Southwest, clarifying both the nature and time depth of foundational cosmologies and providing a deep time perspective for interpretations of how such cosmologies and their material and iconographic expressions changed through time.

In the Salish Sea region, labret adornment with lip plugs signify particular identities, and they are interpreted as emblematic of both membership in horizontal relationships and achieved status for traditional cultures associated with labret wearing on the Northwest Coast (NWC) of North America. Labrets are part of a shared symbolic language in the region, one that we argue facilitated access to beneficial horizontal relationships (e.g., Angelbeck and Grier 2012; Rorabaugh and Shantry 2017). We employ social network analysis (SNA) to examine labrets from 31 dated site components in the Salish Sea region spanning between 3500 and 1500 cal BP. Following this period, the more widely distributed practice of cranial modification as a social marker of status developed in the region. The SNA of labret data shows an elaboration and expansion of antecedent social networks prior to the practice of cranial modification. Understandings of status on the NWC work backward from direct contact with Indigenous societies. Labret wearing begins at the Middle-Late Holocene transition, setting an earlier stage for the horizontal social relationships seen in the ethnohistoric period. These findings are consistent with the practice as signifying restricted group membership based on affinal ties and achieved social status.

This article concerns itself with how archaeologists and other heritage studies professionals contend with temporal collapse on landscapes that hold African Diasporic histories. Coral stones lay the foundation of colonial architecture on the island of St. Croix in the US Virgin Islands. This article explores how buildings constructed of coral stones during the colonial era are still in use today, either restored or repurposed, along with examples of how coral is being used as an artistic medium in contemporary sculptures that collapse time and demand heritage studies professionals to tend to the persistence of colonial violence in the present. Here, coral—via the structures built out of it—is discussed as a mnemonic device for the biophysical afterlife of slavery. In this article, linear temporal distinctions of past, present, and future are called into question on St. Croix, where colonial structures act as ruptures in conceptualizations of time and serve as palimpsestual reminders of the past in the present.

In the 1890s, the slave and ivory trader Rashid bin Masoud established the settlement Kikole deep in what is now southwestern Tanzania. Kikole was strategically located near Lake Nyasa, a major slaving region. Masoud's followers residing at Kikole were typically referred to as his slaves by German colonists and missionaries. Local oral histories today, however, define these followers as askari (soldiers or guards) or mafundi (technicians or specialists; in this case, in using weaponry). This article considers how recent expanded excavations at Kikole can help us better understand Masoud's followers. Differences in housing investment and material access suggest status differences among residents: any single definition of Masoud's followers may be inadequate. A broader concern addressed in this article is how we define slavery itself.

As regional chronologies become better defined, we are better able to track large-scale population movements and related cultural change. A dataset of 156 radiocarbon dates from the Middle Cumberland Region (MCR), evaluated with 199 more dates from the Ridge and Valley portions of northern Georgia and East Tennessee, enable modeling of population movements from the Central Mississippi Valley into the MCR, as well as subsequent movements and effects in the Ridge and Valley between AD 1200 and 1450. The dissolution of Cahokia is of particular interest, because the MCR falls geographically between the American Bottom and the Ridge and Valley province. This large-scale chronological perspective places key events in this part of the Southeast and Midwest into a unified historical framework that increases our understanding of the timing of cultural events. A related goal is to sort out possible external events and influences that may have affected this large region. This study makes apparent the relationships between cultural events and natural events, such as the drought sequences reported for the Central Mississippi Valley and beyond.

We developed a new approach to identify vulnerabilities to water insecurity across entire archaeological culture areas by combining a paleohydrological model of the sensitivites of hydrological systems to droughts with least-cost analyses of the costs to acquire domestic water. Using a custom Python script integrated into ArcGIS Pro software, we calculated the pairwise one-way cost in time for walking between 225 water sources and 5,446 Ancestral Pueblo cultural sites across the Jemez and Pajarito Plateaus of the Jemez Mountains, New Mexico. This allowed us to identify whether periodic hydrological droughts occurring between AD 1100 and 1700 increased water acquisition costs across these regions. We found that hydrological droughts increased travel times in both regions to durations exceeding modern standards for water insecurity. Beginning in the fourteenth century, greater underlying hydrogeological sensitivities to droughts and the decline of a dual-residence pattern caused by population losses made the remaining aggregated communities of the Pajarito Plateau much more vulnerable to water insecurity than those on the Jemez Plateau. This would have upended long-standing relationships between communities and water on the Pajarito Plateau during a time when socioeconomic integration across the northern Rio Grande Valley pulled people toward valley bottoms.

At the turn of the twentieth century, American logging companies backed by the US colonial regime initiated extensive extraction in Bikol, Philippines. Industrial infrastructure and the involvement of a newly assembled Bikolano workforce left a profound imprint on the region's landscape. This article discusses a collaborative archaeological project that used archival materials, place-name analysis, ethnographic interviews, discussions with local scholars, satellite mapping, and drone-mounted lidar scans of former industrial sites. Findings shed light on the enduring ramifications of American logging in the early 1900s on settlement patterns, the infrastructure of routes and mobility, the state of industries from Philippine independence in 1946 through the 1980s, and ongoing environmental hazards. These findings emphasize the legacy of American empire, reveal the role of Filipino logging workers in shaping the landscape through settlement decisions, and uncover intricate connections across a pan-Pacific American colonial frontier that was shaped by both extractive and settler colonialism. This article adds to an emerging trend in Americanist archaeology in which archaeology investigates recent historical and even contemporary events.