Domestic cats have lived alongside human communities for thousands of years, hunting rats, mice, and other pests and serving as pets and a source of pelts and meat. Cats have received limited archaeological attention because their independence limits direct insight into human societies. An adult and juvenile cat recovered from the Emanuel Point wreck 2 (EP2) reflect what are, most likely, the earliest cats in what is now the United States. Zooarchaeological analyses of these and other archaeological cats in the Americas demonstrate that cats ranged substantially in size: some were comparable to modern house cats, and others were much smaller. Isotopic analyses of the adult cat from EP2 provides insight into early shipboard cat behavior and their diet, which appears to have focused on consumption of fish and possibly domestic meat. Cats accompanied sailors on ships where they were relied on to hunt rats and mice that were infesting ships’ holds. Interestingly, based on these isotopic results, the adult cat from EP2 does not seem to have relied heavily on rats as a source of food. These pests were unintentionally introduced to the New World, and cats would have followed, hunting both native and invasive pests.

The past decade saw the proliferation of projects that use 3D and related technologies to engage with Indigenous heritage through museum collections and cultural heritage site digitization projects involving the documentation and sometimes physical replication of objects and landscapes; some of these projects involved Indigenous origin communities. Although 3D technologies have become more widespread and accessible, ethical considerations in practice lag behind. The “Ethical Considerations in Three-Dimensional Digitization of Indigenous Heritage” project unites researchers, members of Indigenous communities, and 3D heritage specialists to develop a set of best practices for the responsible conduct of research (RCR). These practices promote ethical cultures in science, technology, engineering, and math (STEM) fields, recognizing Indigenous heritage 3D modeling as a critical part of the broader conversation around decolonization and core methodologies. This article proposes incorporating best practices developed from the RCR findings for 3D digitization projects of Indigenous cultural heritage. We suggest utilizing Collective benefit, Authority to control, Responsibility, and Ethics (CARE) principles, Indigenous Data Sovereignty, and a co-production of knowledge (CPK) framework.

The concept of projectile point series was first developed in California and the Great Basin in the 1950s and 1960s. In 1981, applying the Monitor Valley projectile point key, Thomas (1981) assigned chronological ranges to five projectile point series for the Great Basin, the Gatecliff Series, the Humboldt Series, the Elko Series, the Rosegate Series, and the Desert Series, which were based on the Berkeley projectile point naming conventions. Each of these series, which are still in use today, include different morphological point forms that—although sharing the same primary designator—do not share the same temporal spans or geographic distributions. Morphologically different projectile points do not share a priori temporal, geographic, or cultural associations simply by virtue of sharing a series label. The use of the series concept and chronology in projectile point analyses in the West should be discontinued and replaced with analyses of morphological forms, geographic distributions, and temporal spans of individual point types.

Paleoindians buried Spirit Cave Man in a Nevada cave, and archaeologists excavated these remains in 1940. Radiocarbon testing in 1996 dated the burial and associated grave goods as older than 10,700 years. Living just 10 miles from Spirit Cave, the Fallon Paiute-Shoshone Tribe filed a NAGPRA claim in 1997 requesting the repatriation of the Spirit Cave ancestor they call “The Storyteller.” This claim ignited a 20-year legal dispute that led the Fallon Paiute-Shoshone Tribe to make the gut-wrenching decision to permit DNA testing. This article documents a 10,000-year genetic continuity firmly linking Paleoindians at Spirit Cave to the Lovelock culture and that strongly suggests continuities to modern Paiutes living there today with no population replacement. We explore the associated radiocarbon record of these dynamics to understand the syncopated population movements that responded to shifting resource distributions. Resilience theory provides an operational way to understand this extraordinary continuity through key concepts, including tipping points, early warning signals, sunk-cost effects, and loss-of-resilience hypotheses. The Spirit Cave case also underscores the moribund concepts and assumptions underlying a century of Great Basin anthropological study that misread this long-term episode of Indigenous resilience and survivance.

Chipped stone tools termed perforators and gravers are characterized by projections. Although the implied function of these tool types differs, there are no guidelines for classifying perforators and gravers based on their morphology. Consequently, researchers classify these tools differently, which precludes meaningful comparisons of the frequencies of these types between assemblages. A use-wear study confirmed the hypothesis that specimens with a thin projection and a sharp distal angle often had perforation use wear. Specimens with graver use wear were characterized by a range of projection perimeters and distal angles. We recommend that specimens with a projection perimeter of 20 mm or less and a distal angle of 40 degrees or less be classified as perforators and those with greater dimensions as gravers. This will achieve a consistent classification system for perforators and gravers, although it must be recognized that these type names may not be indicative of the function of individual specimens.

In this article we present the results of two geophysical surveys conducted at Cahokia Mounds State Historic Site. The goal was to reveal neighborhood settlement patterns at two locales located on the periphery of “Downtown” Cahokia—the densely populated administrative core—and to further understand the type and chronological affiliation of these settlements. We compared structure length and width ratios from Rattlesnake West and the Rouch Mound Group with datasets from the Cahokia and East St. Louis precincts as a proxy for chronological affiliation to understand changes to neighborhood density over time. Using noninvasive techniques to illuminate population density and neighborhood configurations, we gained a more detailed understanding of how Cahokia's communities and neighborhoods chose to adopt the building style and infrastructure of Cahokia's Downtown Precinct.

Archaeologists have relied on the presence of European material on Indigenous New England sites as the main indicator that a site was occupied during the sixteenth or early seventeenth centuries—a span often characterized as the Contact period. The AD 1480–1630 span is particularly difficult to sequence because it lies on a radiocarbon calibration plateau. Here we report on a program of AMS dating from an Indigenous site on Great Island on Cape Cod in Massachusetts that highlights evidence of widespread activity during the sixteenth and early seventeenth centuries—absent European material culture. Furthermore, the archaeological evidence indicates that a previously excavated colonial tavern in the same area on Great Island was the last in a long-term occupation in which “European contact” was not a defining event. Instead, the evidence points to a continuous Indigenous presence extending from the Middle Woodland period. Later colonial period activities, including those associated with European material, were mapped onto a long-standing Indigenous task-scape.

To investigate the environmental history of the Tisza River (Hungary), we applied 14C and OSL dating methods for five parallel, neighboring cores from the flood plain area (Jászság Basin). Four major sedimentary layers were identified: meadow soil on the top (S1); silty-clay (S2); clayey-silt (S3) section; and fine sand (S4). 14C and OSL data were integrated into a synthetic age-depth model using the BACON software package. Formation of the S1 layer (depth: 0–1.0 m) falls in the Holocene, up to 10 kyrs cal BP, with moderate sedimentation rate (100 yr/cm aAR). The S2 layer (1.0–8.0 m depth) represent the entire Last Glacial to Upper Pleniglacial period (19–27 kyrs cal BP), with a much faster sedimentation (20 yr/cm aAr). The S3 section (8.0–17.0 m) represents a longer period (27–45 kyrs cal BP) with similar sedimentation rate (19 yr/cm aAr) as S2. These clayey silt layers fall into the Late Pleistocene/Middle Pleniglacial period, a period of nearly 18 kyrs of sedimentation resulting ∼9 m thick sediment. Our study delivered some new and important details about the surface evolution of the investigated Tiszasüly area. A missing part of about 10 kyrs period (between 10–19 kyrs cal BP) was revealed in the investigated synthetic cores.

“Sovereign Objects: International Dimensions of Indigenous Repatriation in Canada” explores the complexities of cultural repatriation in Canadian museums, advocating for its recognition as an international issue. By framing repatriation this way, the study acknowledges Indigenous sovereignty and aligns with international legal standards such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). The international approach enhances political, social, and cultural outcomes for First Nations peoples, providing a robust legal framework and fostering greater recognition of Indigenous nations as sovereign entities. The manuscript highlights the importance of acknowledging the distinct cultural and political status of Indigenous communities, supported by historical treaties and contemporary legal recognition. It provides case studies, such as the repatriation of human remains from the Royal Ontario Museum to the Rainy River First Nations, to illustrate the practical application of these principles. The study also critically examines the challenges of adopting the discourse of “nations,” including the technical, political, social, and cultural expectations involved. By redefining repatriation as an international issue, this research promotes a deeper understanding of Indigenous sovereignty and facilitates more effective and culturally sensitive repatriation efforts. The manuscript argues that such an approach is essential for ensuring that repatriation processes are respectful, equitable, and aligned with the unique governance structures of Indigenous communities.