I feel like I’ve been swept into the mainstream of a raging archaeological/anthropological torrent that just won’t let go – no sturdy, overhanging tree limbs to snag or flotsam to maneuver to shore.
Hopelessly suspended in this roaring swell, I hear interesting cobbles of information tumbling past me on the invisible streambed. All I can do now is find a way out. There I can wait for the stream to clear. Then, perhaps, gather visible submerged clues.
I was first sucked into this maelstrom months ago by embarking on a fresh look at ancient weirs still discernable on some New England streams. That includes a few in the Connecticut Valley. The immediate question was: were they the work of Indian fishers, or enhanced versions of indigenous weirs taken over and annually maintained by colonial settlers?
The answer, according to the few scholars who’ve written in obscure sources about weirs, seems to be all of the above. I can accept that.
A follow-up question was: Why are they pointing downstream, an obvious difference between New England weirs and those documented along the upper West Coast of North America? We did attempt to sort that out and move on. Bigger fish to fry.
As an offshoot, we re-explored a topic I have probed under evolving views for nearly half a century. That is anadromous fish, including Atlantic salmon, that historically and prehistorically populated the Connecticut and many other New England river systems each spring. That was before capitalistic Europeans did their best to wipe them out with gross overharvest of fish and forest, impenetrable dam obstructions blocking spring spawning runs, and wanton pollution. Conservation and sustainability were not in those folks’ lexicon. Blinded by shortsighted greed, they aimed at maximum profit.
A question yet to be answered is: Why have salmon remains been thus far almost totally absent from New England’s archaeological record? Well, I’m afraid that’s above my pay grade. Perhaps it has something to do with Indians’ reverential riverside disposal of salmon remains compared to those of shad, sturgeon, herring, and eels, which do exist in the record.
Maybe we’d find the answer if archaeologists still fearlessly excavated sites like they did before the restrictions and oversight of 1990’s Native American Graves Protection and Repatriation Act (NAGPRA) cramped their style.
One expert who would agree with that assessment is Harvard Ph.D. archaeologist Richard Michael Gramly, known to friends as Mike. I have known him for 10 years – ever since we met at the famed Sugarloaf (or DEDIC) Site – a sandy, outwash plain on the southwestern skirt of Mount Sugarloaf that was seasonally visited by bands of Paleoindian caribou hunters dating back some 12,400 years before present.
By the time we met, Gramly had for some 40 years been actively exploring ancient caribou-hunting sites ranging from northwestern Maine to our slice of the Connecticut Valley. I was witnessing his second Sugarloaf Site dig during the fall of 2013.
Shortly thereafter, he pulled together a group of investors who purchased at auction the excavation rights to skeletal remains of an ancient mastodon discovered by a Middletown, New York farmer digging out a spring hole. Working there in 2014 and 2015, he uncovered many ground-breaking discoveries, and has ever since been on a mastodon crusade. Now 78, he fears there’s not enough time to get him where he wants to go.
I feel privileged to have been on the receiving end of a steady flow of fresh Gramly insights about the interactions of Paleoindian hunters and ancient proboscideans – mostly mastodons, but wooly mammoths, too. He’s fully involved in the elusive, esoteric study of ritualistic mastodon hunting as a rite of manhood. Radiocarbon dates tell him this activity dates back some 15,000 years, which ruffles the preened feathers of some respected scholars deep in experience and expertise pertaining to the peopling of the Americas.
Thus far, Gramly has uncovered not only previously ignored and/or undetected evidence of ritualistic mastodon hunting, but two apparent in situ shaman sled burials in the eastern United States: one in upstate New York, the other Kentucky. Included among his cutting-edge discoveries are artifacts made of bone and ivory, including sled runners and carriage parts, a diadem, tools, and recently even a stone cobble worked into a Venus figurine.
Now, a new wrinkle has come to light, forcing Gramly to adjust his ever-evolving hypotheses surrounding the shaman sled burials he identified from the Hiscock Site in New York’s Lake Ontario region and Lower Blue Lick in northeastern Kentucky. Dutch anthropologist and American academic Harold E.L. Prins delivered this new twist in his scholarly December article titled “The Sami Drum: Shamanic Journey of Another Kind,” appearing in Shamanism Annual, the Journal of the Foundation for Shamanic Studies.
Prins’s article discusses rare, sacred, exquisitely-painted drums used by Sami shamans in the pre-Christian world of Arctic Scandinavia. Most of these early, spiritual, Lapland relics were long ago destroyed by Christian authorities trying to rid their world of pagan symbols and devil worship. Featured with the symbolically illustrated drums are Y-stick reindeer-antler hammers used as drumbeaters, introducing a new interpretation for caribou-antler artifacts recovered in association with the Hiscock sled burial.
Gramly and righthand man James B. Harrod, a world religions expert, had previously speculated that the antler Y-sticks discovered at the burial site had either been vestiges of a shaman’s headdress or ceremonial staff. Now a third possibility for at least one remnant initially thought to be a damaged Y-stick. A shaman’s drum stick, perhaps?
Hmmmm?
“Yes,” was Gramly’s email answer. “The T-shaped Hiscock-antler Y-stick with a moose effigy carving was likely a drumbeater. When I wrote it up years ago, I did not recognize its significance. Remember, this is a continuously-evolving body of interpretation.”
Yes, indeed – precisely why it interests this retired old hen-scratcher most attracted to the unknown.