Gary Warrick

(ProQuest: ... denotes non-US-ASCII text omitted.)For more than thirty years, histories of colonial interactions between Native American and European peoples in the French Northeast have benefited from the prominent inclusion of religious encounters. However, the majority of these narratives have diminished the relevance of religious considerations and relegated religion to a secondary role as a veneer or veil for motivations that scholars have deemed more rational, relevant, or pragmatic.Erik R. Seeman addresses this historiographical deficiency by recognizing the impact of religiously rooted cosmologies and motivations and seriously considering the impact of religious exchange for the peoples of colonial New France. Through the metaphor of the Feast of the Dead and with special attention to each peoples' relation to bones, the text posits that similar customs and associations with death allowed both Wendats and French Catholics to recognize the common humanity of the other and served as a medium for communication throughout the history of Indian-Jesuit encounter. The Feast of the Dead offers a window through which Seeman reveals nuanced changes in the religious worlds and cultural relations of Native Americans by presenting the augmented meanings, conflicting identities, and social rifts that characterized their colonial experience. The text depicts the history of the Wendake, the Wendat homeland, through the dynamic relationship between Wendats and Jesuits, and their shifting understandings of proper interactions with the dead. Seeman narrates the experiences of French and Indian subjects as they navigate changing perspectives and missionary strategies, the waves of epidemics that ravaged the region, rising internal tensions caused by divergent native commitments to French alliances, and the increasing threat and violence of Iroquois encroachment.Throughout this history, Seeman's analysis shows that cultural parallels and analogous practices in the deathways of each people enabled dialogue and encouraged the permeability of cultural boundaries. Such similarities led both peoples to frequently take seriously the spiritual realities of the other and initiate cultural exchange. Wendats and Jesuit missionaries each employed deathway commonalities intentionally and unconsciously to express cultural values and ideals, manipulate political situations, and compel change in the religious worldviews of their colonial counterparts. Through a discourse dominated by concerns for mortuary practices and the ritualized interaction with human remains, Wendats were led to experience the potential appeal of Catholicism, fashion new hybridized avenues for interaction with the supernatural world, or articulate their rejection of Jesuit attempts to effect their conversion.The text does not dismiss the relevance of material goods or other social considerations. …

Since 2014, the Tay Point Archaeology Project has actively investigated Ahatsistari (BeGx-76) and Chew (BeGx-9), two Huron-Wendat village sites. Archaeological and historical evidence suggest Ahatsistari and Chew are good candidates for the historically referenced villages of Carhagouha and Quieunonascaran respectively, visited by the French ca. 1615–1616 CE and 1623–1624 CE. The geographic locations, inter-village distances, and sizes of Ahatsistari and Chew correspond with historic accounts of Carhagouha and Quieunonascaran. Recovered European-made artifacts securely date Ahatsistari to the first quarter and Chew to the second quarter of the seventeenth century, matching the recorded occupations of Carhagouha and Quieunonascaran. Exceptionally high glass bead densities and unusual European trade items point to intense trade between the French and Huron-Wendat and the presence of notable European visitors at Ahatsistari. Still to be located at Ahatsistari are a triple palisade and ...

The Huron-Wendat have had their ancestors’ villages and burial sites investigated archaeologically for over 170 years. Past and ongoing land disturbance and invasive archaeological excavation have erased dozens of Huron-Wendat village sites in Ontario, hindering Huron-Wendat duty to care for their ancestors. Consequently, over the last 20 years, in addition to large-scale repatriation of ancestral remains, the Huron-Wendat have requested that archaeologists make every effort to avoid any further excavation of ancestral sites. This poses a new challenge for archaeologists about how to learn about the Huron-Wendat past with minimal disturbance to ancestral sites. Honoring the cultural responsibilities of the Huron-Wendat, the authors have employed minimally invasive remote sensing methods of investigation on Ahatsistari, a forested early seventeenth-century Huron-Wendat village site in Simcoe County, Ontario. Remote sensing methods (e.g., magnetic susceptibility survey, high-resolutio...

A Conferência da Associação de Estudos Críticos de Patrimônio de 2016, ocorrida em Montreal, Canadá, colocou uma questão “O que o patrimônio muda?”. A sessão organizada por Allison Bain e Réginald Auger teve como objetivo analisar os aspectos arqueológicos sob o título “O que o patrimônio muda? Estudos de caso na Arqueologia.” Os artigos apresentados, de escopo internacional, passam uma mensagem comum: arqueologia contemporânea serve melhor a humanidade quando os governos protegem sítios arqueológicos com legislação, financiamento e gestão; quando a propriedade patrimonial é reconhecida; pesquisa comunitária é realizada; e quando arqueólogos estabelecem parcerias de longa duração com a comunidade local. Arqueologia pode se tornar um instrumento de mudança no mundo contemporâneo, em especial para o bem-estar das comunidades locais.

The rapid pace of economic, political, and social change over the past 150 years has framed and reframed archaeological practice in Ontario. Indigenous groups have become increasingly involved in and critical of archaeological research. Indigenous peoples who value archaeological investigation of ancestral sites, but also desire to protect their buried ancestors, have restricted archaeological excavation and the analysis of remains. Over the last decade, research and consulting archaeologists in Ontario, Canada, have worked collaboratively with Indigenous peoples with an eye to developing sustainable archaeology practices. In the spirit of sustainable archaeology, a comprehensive research project and field school run by Wilfrid Laurier University is training the next generation of archaeologists to adopt investigative techniques that minimize disturbance of ancestral sites. Here we present the results of our surface, magnetic susceptibility, and metal detecting surveys of a Huron-We...

disloyal, Scandinavians in Revelstoke used skiing and winter sport events to distinguish themselves from continental Europeans who had fallen under suspicion. These cases demonstrate the complex combination of commercial and civic aims embedded in tourist promotion. This special issue includes important research contributions. But it also suggests significant gaps in the field, and core areas of debate and shared purpose are left largely unarticulated. Most of the articles cover the first half of the twentieth century, which reflects a focus upon the origins of the modern, automobile-based tourist industry. We should eventually expect a greater focus on the period after the mid-twentieth century, given the rapid expansion of the tourist industry globally. Bradley and Little correctly point to the need for more work on urban tourism. And they also point to the lack of work on the service side of the industry. Indeed, while entrepreneurs, government officials, and cultural producers have rightly attracted the attention of scholars, it is remarkable how little has been written about the history of labour in its various forms in the tourist industry. And we also know surprisingly little about the consumption of tourist experiences. Research in these areas, one could imagine, may modify arguments implied by McKay and others about the hegemonic capacities of tourism’s architects and cultural producers. One suspects and hopes that this volume will help stimulate the future research and intellectual exchange that will give further shape to this relatively young subfield. don nerbas Cape Breton University

The timing and impact of depopulation of the Wendat-Tionontate (Huron-Petun) was examined using historical, epidemiological, archaeological, and bioarchaeological data. Historical and epidemiological research indicates that the documented 1634–40 epidemics that devastated Wendat-Tionontate villages had their origins in the large numbers of European children who emigrated in the 1630s to the New World colonies from the disease-ridden cities of England, Netherlands, and France. There is no evidence in Wendat-Tionontate archaeological settlement remains or large burial populations for any significant outbreak of European disease prior to AD 1634.

After much deliberation and debate, the Society for American Archaeology (the SAA) has 'strongly'endorsed 'Principles of Archaeological Ethics'. It 'urges' archaeologists to use these principles in establishing the responsibilities they have to archaeological resources, to ...

After much deliberation and debate, the Society for American Archaeology (the SAA) has 'strongly'endorsed 'Principles of Archaeological Ethics'. It 'urges' archaeologists to use these principles in establishing the responsibilities they have to archaeological resources, to ...

The timing and impact of depopulation of the Wendat-Tionontate (Huron-Petun) was examined using historical, epidemiological, archaeological, and bioarchaeological data. Historical and epidemiological research indicates that the documented 1634-40 ...

Iroquoians become recognizable in the archaeological record of southern Ontario about AD 500, with the appearance of Princess Point sites and maize agriculture in the lower Grand River valley. AfterA.D. 1000, Iroquoians lived in longhouse villages situated in the interior, north ...