Locating Cherokee sites in SC and North Georgia
During the mid-18th century a number of the Cherokee settlements in the Savannah and Chattahoochee river basins relocated, dissolved, or were destroyed in the wake of conflict with the Creek Nation and outbreaks of infectious disease. This turmoil, combined with Cherokee place name conventions, clouds attempts to track movement amongst these Lower Towns.
I have come to know the various historical documents, maps, archaeological reports, and landscape features well enough to become convinced that it would be possible to reconstruct the c. 1720 Lower Town settlement pattern to serve as a benchmark for research in Cherokee historical geography. Such a reconstruction would identify points in Cartesian space in order to help tie communities named in the documentary record to landmarks on the terrain. This post is meant to illustrate the most important of the sources and methods available for the creation of a synchronic Lower Town settlement pattern for the year 1720.
MARPAT, UCP, MutiCam, and Scorpion 2
The United States Army has apparently chosen a replacement for the Universal Camouflage Pattern and the stopgap MultiCam pattern. The newly selected pattern, Scorpion 2, looks a whole lot like the stopgap.
Lewis (not Henry) Morgan
Somewhere in an Anthropology 101 or Introduction to Anthropological Theory class today some half-truths and some outright untruths about Morgan are going to be kicked around. “Morgan as racist” is one of the half-truths. A racialized hierarchy is front and center in Ancient society, but Morgan also dedicated League of the Ho-de′-no-sau-nee to his friend Ely Parker, so his views on race are not entirely straightforward, especially by today’s standards.
Other-than-human pair bonding
Beavers are social animals in an eminent degree. This disposition is manifested in their strongly developed propensity to pair and live in the family relation. (Morgan 1868:134)
Today’s mainline scientific view of the universe is that humans are uniquely different from other living (and non-living) things. This worldview is what Philippe Descola (2013:ch. 8) terms naturalism.