Territories are spatial units that encompass the broadest range of a society's land-use behaviors as well as the history of human interactions with the natural landscape. Drawing from published documents pertaining to the North American Indian Land Claims and to the prehistory and history of land use among the Hopi Indians of Arizona, this paper integrates spatia~ materia~ and historical variables of land use behavior (1) to formulate an empirical definition of territory and (2) to develop a generalized life history of territory formation that can be applied explici@ to the archaeological record.

This paper explores the many dimensions of power exercised by ceremonial bundles that have been held by North American Plains groups since time immemorial. Because bundles are multifarious but strictly ordered sets of objects, they embody the corpus of ecological and cosmological knowledge needed to survive in the human and supernatural worlds. Bundles, like persons, are subject to hierarchical and heterarchical power relations that parallel societal relations within tribal groups. Observations are drawn about the value of studying complex objects such as bundles for expanding and refining archaeological systematics.

Despite great variability in archaeological and ethnographic material culture across North America, a handful of objects are ubiquitous in assemblages of different ages and geographies. These index objects are clues to ontological principles, such as animacy, that guide the interactions between Native Americans and the material world. The impact of relational ontologies on the formation of heterogeneous archaeological assemblages may be evaluated through analyses of index objects and contextual associations. To this effect, this article presents the outline of an assemblage-based relational taxonomy, where spatial, temporal, and formal dimensions are combined with object biographies, interactive roles, and social relations.

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.

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. The Pikunis were rich; meat was their staff of life, and they had plenty of it. (James Willard Schultz, Blackfeet and Buffalo [1962:30]) Pedestrian bison hunters of the North American Plains have been conventionally categorized as highly mobile, egalitarian bands whose lives and annual schedules were tethered to the behavior and environment of their resource (e.g., Binford 2001:226; Oliver 1962; Wheat 1972). On the surface, it may seem a fitting portrayal of ancient terrestrial big-game hunters but does not explain the full range of variability in their trajectories and organization. Narrowly focused on behavior and technology, this categorization excludes the existence of