I became intrigued by Upper Paleolithic societies when I studied prehistory at the University of Bordeaux. Over time, I became more and more involved in trying to understand why some Upper Paleolithic societies produced such great art – both painted and carved. After years of studying hunter-gatherer cultures, I concluded that the Upper Paleolithic groups producing fine art were not simple egalitarian groups, but were almost certainly more complex types of hunter-gatherers like the ethnographic groups in California and the Northwest Coast with striking economic and social inequalities – and great art. I decided to put all these ideas into an adventure novel for young readers: The Eyes of the Leopard.
The Eyes of the Leopardis a historical adventure novel for young and old readers based on a lifetime of research into hunting and gathering societies by archaeologist Dr. Brian Hayden. It is his view of what life and society were like 20,000 years ago in Southwestern France, where he studied (University of Bordeaux) and conducted research in some of the important painted caves from the Upper Paleolithic. He also used experiences from working with Australian Aborigines to document their use of stone tools, as well as working with more complex hunter-gatherers in the Interior of British Columbia. The book has been acclaimed by professional archaeologists, young readers, and others as a vivid, exciting, realistic account of these societies and a wonderful read.
Les Hommes aux Temps de Lascauxis in French, but it is the best, most comprehensive summary of the things we know about life in the Upper Paleolithic, from about 35,000 to 10,000 years ago. It covers all the basics (physical types, chronology, stone and bone tools, hunting-fishing, and plant foods) without delving into the minutiae that would only interest specialists. Beaune also deals with the arts, clothing and adornments, games, feasts, music, use of caves, funeral practices, and other interesting aspects of society. A newer version has just appeared, but is also only available in French; the title is Préhistoire Intime: Vive dans la Peau des Homo Sapiens.
L'image classique de l'homme paléolithique, misérablement accoutré de haillons, condamné à pourchasser le gibier et fuyant au fond des grottes, a bien changé. Certes, l'homme de ces temps n'avait pas encore appris à domestiquer ni les plantes ni les animaux, mais il connaissait parfaitement son environnement et tirait parti de toutes ses ressources avec beaucoup d'intelligence. De plus, il suffit de se plonger dans l'univers de cavernes ornées telles que Lascaux, Niaux, ou encore la grotte Chauvet, récemment découverte en Ardèche, pour mesurer la richesse de l'imaginaire et des conceptions religieuses de ces grands chasseurs. Dans un style simple et…
The use of deep caves for rituals and creating extraordinary paintings has provoked many discussions on why people did this so long ago. There are many theories, but one of the most discussed ideas is that the paintings were produced by shamans as records of their spiritual visions, or to connect with their animal spirit helpers. Lewis-Williams and Clottes are the leading proponents of this interpretation. They rely on comparisons of the Stone Age art with art produced in historic times by Bushman shamans in South Africa. This is an excellent introduction to Paleolithic art and arguments about the art. My own explanation shares some aspects of their model, but focuses on secret societies (shamans were usually members). This is also a main feature in my own book.
This is a bit more of a technical archaeology book dealing with the archaeological interpretation of prehistoric cave use, but focusing on the Grotta di Porto Badisco and its Upper Paleolithic use by secret societies (in Whitehouse's interpretation). But it ranges far wider, looking at related finds from other areas and times in Upper Paleolithic Europe. Ruth Whitehouse places the use of this cave and others in their ritual and prehistoric contexts, but also examines their social, psychological, and even structuralist relationships. It is a unique and important publication from these perspectives and has been very influential in my own publications.
This is actually an edited book of papers dealing with the social organization among prehistoric and ethnographic hunter-gatherers. It is one of the few publications that discusses issues like inequality from a variety of different viewpoints, including diametrically opposed views about Upper Paleolithic societies – whether they were egalitarian or non-egalitarian. Another important aspect of this volume is the inclusion of ethnographic hunter-gatherers to generate insights into how prehistoric hunter-gatherers could have organized themselves. Some unique features include the examination of dogs as indicators of inequalities and the nature of the cave paintings as indicators of inequalities. Mobility, population densities, surpluses, and many other factors all create a heady brew of debate and intriguing ideas. This book is highly recommended, even if a bit technical.
Although this book is in French, it is the most detailed defense to date of the view that at least some Upper Paleolithic societies were non-egalitarian, i.e. that they had significant wealth and power differences between individuals or families. The title emphasizes art, but this is really just a point of departure for understanding the entire economic, social, and political organization of certain Upper Paleolithic groups and why the great works of art were produced. It uses the initial arguments that I developed in an earlier book (in French) to structure the supporting data. So, naturally, I am favorably disposed towards it. But it is a good book as well! If you can read French, this is highly recommended.
Que nous dit l’art préhistorique des sociétés qui l’ont produit ? À distance des interprétations religieuses communément admises, ce livre suggère d’en repenser la valeur sociale. Ce n’est pas sans raison, en effet, que l’art des grottes se signale, dès ses origines, par un goût marqué pour l’imitation. L’histoire de l’art nous rappelle à juste titre que le prestige suscité par l’imitation sert toujours les intérêts politiques d’une élite (voir la Grèce athénienne ou la Renaissance florentine). Mais plus encore, le savoir-faire exceptionnel qui est mis en œuvre dans les grottes révèlerait déjà des statuts différenciés entre les individus ;…
I’m a professional historian and life-long lover of early American history. My fascination with the American Revolution began during the bicentennial in 1976, when my family traveled across the country for celebrations in Williamsburg and Philadelphia. That history, though, seemed disconnected to the place I grew up—Arkansas—so when I went to graduate school in history, I researched in French and Spanish archives to learn about their eighteenth-century interactions with Arkansas’s Native nations, the Osages and Quapaws. Now I teach early American history and Native American history at UNC-Chapel Hill and have written several books on how Native American, European, and African people interacted across North America.
A magisterial history of Indigenous North America that places the power of Native nations at its center, telling their story from the rise of ancient cities more than a thousand years ago to fights for sovereignty that continue today
Long before the colonization of North America, Indigenous Americans built diverse civilizations and adapted to a changing world in ways that reverberated globally. And, as award-winning historian Kathleen DuVal vividly recounts, when Europeans did arrive, no civilization came to a halt because of a few wandering explorers, even when the strangers came well armed.
A millennium ago, North American cities rivaled urban centers around the world in size. Then, following a period of climate change and instability, numerous smaller nations emerged, moving away from rather than toward urbanization. From this urban past, egalitarian government structures, diplomacy, and complex economies spread…
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