100 books like Spooky Archaeology

As part of my “fifty sites project” for another book, I visited the best-known Native American earthwork sites in the American Midwest including: precisely crafted conical burial mounds; enormous, flat-topped “platform mounds;” embanked enclosures; and remarkable effigies in the shapes of birds, bears, and snakes. I was awed by their beauty and sophistication, but, sadly, settlers did not always view them as the work of Native People. Prolific author Jason Colavito conducts a deep dive into the racist roots of the myth of a “lost race” of ancient inhabitants of America who were claimed by some to have built those earthworks. Colavito brilliantly deconstructs the myth of a lost race of mound builders and gives due credit to the true authors of those earthworks, America’s Native People.

Dighton Rock in Massachusetts is covered in incised images, some in geometric patterns, others in the shape of animals, and others still depicting human-like figures. It’s fascinating and, like many before me, when I saw it I wondered about the meaning and origin of that rock writing. As soon as European settlers encountered the artifact in the seventeenth century, they vigorously contested its origins. Some claimed the highly eroded markings reflected an assortment of Old World languages including Phoenician and Norse. Others asserted that its message recorded the presence of Portuguese explorers in the early 1500s. Author Douglas Hunter shines an investigative light on Dighton Rock, masterfully debunking all of these speculations, proving the rock’s messages should be credited to the Native People of New England.

I was only 9 or 10 years old when I first saw the Cardiff Giant at the Farmers’ Museum in Cooperstown, New York. I was enthralled by the recumbent ten-foot tall stone man and his story continues to fascinate me. Though it pales in comparison to the famous Piltdown Man fraud in terms of its longevity and archaeological significance, as Scott Tribble shows in his informative and entertaining book, the Cardiff Giant hoax of 1869 was much funnier. Deemed by some to be the remains of a biblical giant, thousands of dollars were made from its exhibition until a cigar manufacturer in Binghamton, New York admitted to crafting it. P.T. Barnum tried to buy it. Mark Twain penned a short story about it. And Scott Tribble wrote this marvelous book about it.

Whenever I encounter people who interrogate me concerning my archaeological skepticism that the “Lost Continent of Atlantis,” as described by Greek philosopher Plato in about 360 BC, was a real place or even one loosely based on an actual historical event, I invariably direct them to Paul Jordan’s thorough and definitive book. “But didn’t Plato say that Atlantis was real?” they ask. Nope. “But don’t ancient civilizations share so much in common they must have derived their cultures from a single source, Atlantis?” Nope. “But didn’t Plato base his discussion of Atlantis on the catastrophic destruction of the Minoan civilization?” Nope. Why all my “nopes?” Read Jordan’s authoritative book to find out. He is a terrific researcher and a damn good writer.

Palace of King Minos at Knossos on Crete seized the imaginations of scores of modernist writers, artists, psychoanalysts, and philosophers as wealthy English archaeologist Arthur Evans had its ruins disinterred and reconstructed with reinforced concrete, a novel building material in the early twentieth century. Evans' imaginative palace complex is today mobbed by tourists (I recommend going off-season in January, as I did) who revere the Aegean as the birthplace of Civilization. Gere ties it in to Modernist projects rejecting Victorian overstuffed ornamentations in favor of supposed ancient purity. Her fascinating documentation of culture leaders from Freud to Le Corbusier buying into Evans' myth of an idealized past embeds archaeology in arts and humanities fashions that still confuse speculation with history.

I was at the landmark conference in 1987 that legitimated critical analyses of archaeological work and the socio-cultural parameters in which it takes place. We were all surprised at the numbers, range of interests, range of professional standing of the participants, and enthusiasm––all reflected in the papers in this book.  Dipping into it startles with the diversity of persons and places and times affecting the history of archaeology. Feminist concerns were loud and clear and critiqued from a supportive standpoint. Pair this with Trigger's magisterial history to see how he distilled a multitude of disparate activities oriented to the past, into his deeply discerning long story.  

I love the way Malafouris delves into deeply philosophical questions about the boundaries of the mind. Working from the perspective of cognitive archeology, he broadly examines what makes us human in our engagement with objects and each other. Why does it help to understand the mind this way? Whenever we want to learn more about how we do the things we do, theories like Malafouris’ material engagement theory can help us to organize familiar tasks and situations in a way that makes the underlying cognitive processes transparent. If you want to improve your performance in any area, conceptual frameworks like this one (and the one in my book) can bring tacit processes into focus. 

My archaeological career began in 1971 in the Mimbres region of Southwestern New Mexico. I continued to work in the area, on and off, until 2013. Along the way, I wrote four books and many chapters/articles about Mimbres, and I formed some strong opinions on ancient Mimbres history.

Centered in the Mimbres River valley, the Mimbres built about twenty sizable stone villages at the same time as Chaco Canyon, from 1000 to 1125. Their towns were notably large for the time, fueled by sophisticated canal irrigation (probably adopted from the Hohokam, see above). But Mimbres is most famous for its remarkable black-on-white pottery: artfully-painted bowl interiors show bugs, fish, antelopes, birds, and people – people doing things, tableaus of daily life, esoteric rituals, mythical events. These images appeal strongly to us, today. In ancient times, however, Mimbres bowls and Mimbres art seems to have been limited to the Mimbres region… show more.

I was taken by this book from the moment I read the description. An intrepid archaeologist and fossil hunter trespassing on the lands of a hermit who literally wants her to get off his lawn? What could possibly go wrong! In Effie we have another heroine who is interested in science, knows her own biology, and is quite willing to explore it with the right sort of man. She’s a virgin, but she’s not a wilting young flower. She’s more of a curious pragmatist. In Max we have another damaged hero, and oh my goodness I am a sucker for a hero with terrible events in his past which have left him with physical scars as well as mental ones. I also love a good grumpy sunshine trope.

The Israeli narrative is particularly strong among Christain and Jewish communities due to a tale full of fabrications that stretches back to ancient times. This methodical and erudite research exposes the role of archeology in providing "scientific" scaffolding for that tale.