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Almost a thousand years ago, a Native American city flourished along the Mississippi River near what is now St. Louis. Cahokia was a thriving metropolis at its height, with a population of 20,000, a sprawling central plaza, and scores of spectacular earthen mounds. The city gave rise to a new culture that spread across the plains; yet by 1400 it had been abandoned, leaving only the giant mounds as monuments, and traces of its influence in tribes we know today. Here, anthropologist Timothy R. Pauketat reveals the story of the city and its people as uncovered by American archaeologists. Their excavations have revealed evidence of a powerful society, including complex celestial timepieces, the remains of feasts big enough to feed thousands, and disturbing signs of large-scale human sacrifice. Pauketat provides a comprehensive picture of what's been discovered about Cahokia, and how these findings have challenged our perceptions of Native Americans.--From publisher description.… (more)
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My Review: I am not joking when I say concise. This entire book comes in at 170pp of author's text, plus 15pp of notes and an index. Not a challenging read, right? Wrong. The information conveyed in these pages, with about the expected level of grace from an academic writing about his pernickety, obsessive specialty, is rich and deep. I found myself taking week-long pauses at times, not "oh god what a slog" pauses but "...wait...what...no...wait..." pauses while my inner Bill and Ted tried to work out the IMMENSE and IMPORTANT implications of what I was learning.
Immense indeed. Native Americans are all-too-frequently hagiogrpahized as natural-world-lovin' harmony seekers. Oh really? Explain then, if you please, the six separate sites with as many as seventy sacrificed women buried in the trenches in front of which they were clubbed to death in this MATRILINEAL society? In ranks, meaning the next row stood there while the first row was clubbed to death. Why did the different-genetic-stock neighborhoods outlying Cahokia show the signs of poor diet and overwork that one expects to see in the lower classes, and that are absent from the downtowners? Why is there evidence from as far away as Wisconsin that the Cahokian religion was being proselytized and effectively forced down the throats of the locals via economic might?
Why are these Living Saints, as many counterculture woo-woos have it, suddenly shopping for shoes in the feet of clay department?
I confess that I am uber-gleeful about this. I do not subscribe to a worldview that, once upon a time, before icky-ptoo-ptoo Men got hold of things, there was a beautiful wonderful peaceful womanly world, and matrilineality is the last teensy vestige of that demi-Paradise. Ha! All these sacrifices, hugely overwhelmingly female, in a matrilineal society? Oh dear, got some blood on those girly-hands, don't we?
I also don't for a second buy the "living-in-harmony-with-Mother-Earth" story either. These folks stripped the local landscape bare and planted what supported their chosen life-style. No European involvement possible. When it all came to a halt, the violence of the Plains eternal wars began, and never ended. Massacres (google "Crow Creek" just for giggles), colonization, oh the fun that people have when the lid of powerful neighbors is lifted...all here, present and accounted for in the archeaological record!
So should you read this book? Not unless you're already interested in archeology. If you're a leftover hippie, it's likely to hurt too much. If you're wanting an overview, this ain't it. Definitely for the serious-minded reader.
Pauketat outlines the disturbance and destruction of the site from the early European settlers to the modern day highway construction. Interwoven in this story is the tale of the archaeologists who worked the site, often under frantic conditions to save whatever possible before backhoes cleared the way for progress. It becomes clear that theories about Cahokia and its influence have changed drastically over the decades, leaving the reader to wonder if Pauketat’s theories, much of which is admittedly speculative, will be seen as outmoded in twenty or thirty years as well.
My interest in this book was not consistently held. I was fascinated by the possible connection of Cahokia’s beginnings with a supernova, potential links to Mesoamerica, pre-European maps and a discussion of women’s roles, especially in connection to ritual sacrifice. Some of the chapters linking Cahokia with later North American cultural groups were less interesting to me, although how could anyone not be fascinated by a story with someone named He-who-gets-hit-with-deer-lungs?
For me, the book’s greatest flaw is a dearth of photographs, drawings and maps. The addition of images would have been of tremendous benefit to the account. However, the end notes are sufficient to lead an interested reader to additional sources.
This book is not for everyone. While not a guidebook to the modern Cahokia site, it will surely interest some of its reportedly 300,000 visitors each year. The work will also be enjoyed by anyone with a strong interest in Native North Americans.
I have to confess I find the topic of human sacrifices of macabre interest. As far as I can tell, every culture has done this sort of thing at some time in their history – Egyptians, Mesopotamians, Cathaginians, Europeans, Chinese, Africans, Aztecs, Mayans, Incas, Polynesians. It’s still done; Google “muti murders”. But don’t ask for images.
A good map of the site, not much in the way of other illustrations. No bibliography but references in the endnotes.
"Cahokia" is
There's still a lot of "maybe ... or then again, maybe not" going on, there is a lot of speculation, but the book contains plenty of satisfying urban planning, human sacrifice (I made notes in case the 2nd Avenue subway construction drags on too long) and iconography. As a bonus, the author deadpans his way through the recounting of the most entertaining Native American myth I have ever come across.
Suitable for the interested general reader, the book is well written and flows easily back and forth between the distant past and the struggles of modern archaeologists to save the site. Although in the end Pauketat offers no definitive answer, he explores the origins of the Cahokia culture. He considers both the possibility that it arose from Mesoamerican influences and that it developed rapidly and almost spontaneously in the Mississippi valley.
For my tastes, I wish he had spent more time exploring the decline of Cahokia and the way it influenced many of the tribes of middle America. Nonetheless, Professor Pauketat has written an invaluable introduction to the unique city of Cahokia.