Ancestral Mounds deconstructs earthen mounds and myths in examining their importance in contemporary Native communities. Two centuries of academic scholarship regarding mounds have examined who, what, where, when, and how, but no serious investigations have addressed the basic question, why? Drawing on ethnographic and archaeological studies, Jay Miller explores the wide-ranging themes and variations of mounds, from those built thousands of years ago to contemporary mounds, focusing on Native southeastern and Oklahoma towns. Native peoples continue to build and refurbish mounds each summer as part of their New Year’s celebrations to honor and give thanks for ripening maize and other crops and to offer public atonement. The mound is the heart of the Native community, which is sustained by song, dance, labor, and prayer. The basic purpose of mounds across North America is the same: to serve as a locus where community effort can be engaged in creating a monument of vitality and a safe haven in the volatile world.

Groups of burial mounds may be among the most tangible and visible remains of Europe's prehistoric past. Yet, not much is known on how "barrow landscapes" came into being . This book deals with that topic, by presenting the results of archaeological research carried out on a group of just two barrows that crown a small hilltop near the Echoput ("echo-well") in Apeldoorn, the Netherlands. In 2007, archaeologists of the Ancestral Mounds project of Leiden University carried out an excavation of parts of these mounds and their immediate environment. They discovered that these mounds are rare examples of monumental barrows from the later part of the Iron Age. They were probably built at the same time, and their similarities are so conspicuous that one might speak of "twin barrows". The research team was able to reconstruct the long-term history of this hilltop. We can follow how the hilltop that is now deep in the forests of the natural reserve of the Kroondomein Het Loo, once was an open place in the landscape. With pragmatism not unlike our own, we see how our prehistoric predecessors carefully managed and maintained the open area for a long time, before it was transformed into a funerary site. The excavation yielded many details on how people built the barrows by cutting and arranging heather sods, and how the mounds were used for burial rituals in the Iron Age.

"The Mound" by Howard Phillips Lovecraft, Zealia Bishop. Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.

Barrows, i.e. burial mounds, are amongst the most important of Europe’s prehistoric monuments. Across the continent, barrows still figure as prominent elements in the landscape. Many of these mounds have been excavated, revealing much about what was buried inside these intriguing monuments. Surprisingly, little is known about the landscape in which the barrows were situated and what role they played in their environment. Palynological data, carrying important clues on the barrow environment, are available for hundreds of excavated mounds in the Netherlands. However, while local vegetation reconstructions from these barrows exist, a reconstruction of the broader landscape around the barrows has yet to be made. This makes it difficult to understand their role in the prehistoric cultural landscape. In this book a detailed vegetation history of the landscape around burial mounds is presented. Newly obtained and extant data derived from palynological analyses taken from barrow sites are (re-)analysed. Methods in barrow palynology are discussed and further developed when necessary. Newly developed techniques are applied in order to get a better impression of the role barrows played in their environment. It is argued in this book that barrows were built on existing heaths, which had been and continued to be maintained for many generations by so-called heath communities. These heaths, therefore, can be considered as ‘ancestral heaths’. The barrow landscape was part of the economic zone of farming communities, while the heath areas were used as grazing grounds. The ancestral heaths were very stable elements in the landscape and were kept in existence for thousands of years. In fact, it is argued that these ancestral heaths were the most important factor in structuring the barrow landscape.

This work offers an analysis of the way in which the phenomenon of not in my backyard operates in the United States. The author takes the situation further by offering hope for a heightened public engagement with the pressing environmental issues of the day.

From approximately AD 900 to 1600, ancient Mississippian culture dominated today’s southeastern United States. These Native American societies, known more popularly as moundbuilders, had populations that numbered in the thousands, produced vast surpluses of food, engaged in longdistance trading, and were ruled by powerful leaders who raised large armies. Mississippian chiefdoms built fortified towns with massive earthen structures used as astrological monuments and burial grounds. The remnants of these cities—scattered throughout the Southeast from Florida north to Wisconsin and as far west as Texas—are still visible and awe-inspiring today. This heavily illustrated guide brings these settlements to life with maps, artists’ reconstructions, photos of artifacts, and historic and modern photos of sites, connecting our archaeological knowledge with what is visible when visiting the sites today. Anthropologist Eric E. Bowne discusses specific structures at each location and highlights noteworthy museums, artifacts, and cultural features. He also provides an introduction to Mississippian culture, offering background on subsistence and settlement practices, political and social organization, warfare, and belief systems that will help readers better understand these complex and remarkable places. Sites include Cahokia, Moundville, Etowah, and many more.

This book delves into the richness of funerary practices reflected in some 3000 urnfield graves excavated throughout the Netherlands in order to reconstruct the mortuary process associated with this fascinating funerary legacy from the Late Bronze Age and Early Iron Age.

Over a 1000 tiny bronze artefacts were found alongside the remains of a man in a Dutch barrow that was excavated in laboratory conditions. The objects had been dismantled and taken apart, all to be destroyed by fire in what appears to have been a pars pro toto burial. In essence, a person and a place were being transformed through destruction. Based on the meticulous excavation and a range of specialist and comprehensive studies of finds, a prehistoric burial ritual now can be brought to life in surprising detail. This Iron Age community used extraordinary objects that find their closest counterpart in the elite graves of the Hallstatt culture in Central Europe.

More mounds were built by ancient Native American societies in Wisconsin than in any other region of North America--between 15,000 and 20,000 mounds, at least 4,000 of which remain today. Most impressive are the effigy mounds, huge earthworks sculpted into the shapes of birds, animals, and other forms, not found anywhere else in the world in such concentrations. This book, written for general readers but incorporating the most recent research, offers a comprehensive overview of these intriguing earthworks and answers the questions, Who built the mounds? When and why were they built? The archaeological record indicates that most ancient societies in the upper Midwest built mounds of various kinds sometime between about 800 B.C. and A.D. 1200; the effigy mounds were probably built between A.D. 800 and A.D. 1200. Using evidence drawn from archaeology, ethnography, ethnohistory, the traditions and beliefs of present-day Native Americans in the Midwest, and recent research and theories of other archaeologists, Birmingham and Eisenberg present an important new interpretation of the effigy mound groups as "cosmological maps" that model ancient belief systems and social relations. It is likely that the distant ancestors of several present-day Native American groups were among the mound-building societies, in part because these groups’ current clan structures and beliefs are similar to the symbolism represented in the effigy mounds. Indian Mounds of Wisconsin includes a travel guide to sites that can be visited by the public, including many in state, county, and local parks.

In early imperial China, the dead were remembered by stereotyping them, by relating them to the existing public memory and not by vaunting what made each person individually distinct and extraordinary in his or her lifetime. Their posthumous names were chosen from a limited predetermined pool; their descriptors were derived from set phrases in the classical tradition; and their identities were explicitly categorized as being like this cultural hero or that sage official in antiquity. In other words, postmortem remembrance was a process of pouring new ancestors into prefabricated molds or stamping them with rigid cookie cutters. Public Memory in Early China is an examination of this pouring and stamping process. After surveying ways in which learning in the early imperial period relied upon memorization and recitation, K. E. Brashier treats three definitive parameters of identity—name, age, and kinship—as ways of negotiating a person’s relative position within the collective consciousness. He then examines both the tangible and intangible media responsible for keeping that defined identity welded into the infrastructure of Han public memory.