Spirit Mound (Aliens in American History Book 1)

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Louis, it was the largest pre-Columbian city north of Mexico.

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The inhabitants of Cahokia did not use a writing system, and researchers today rely heavily on archaeology to interpret it. The name "Cahokia" is from an aboriginal people who lived in the area during the 17th century. Cultural finds from the city include evidence of a popular game called "Chunkey" and a caffeine loaded drink. Artistic finds include stone tablets carved with images such as a birdman as well as evidence of sophisticated copper working, including jewelry and headdresses.

Recent research shows that many of the people who lived at Cahokia were immigrants who came from across the Midwest, possibly traveling from as far away as the Great Lakes and Gulf Coast, a study of their teeth shows.


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To the south of Cahokia a settlement that archaeologists call Washausen became abandoned around the time Cahokia was at its peak around A. It's possible that some of the residents at Washausen, and other sites located near it, moved to Cahokia. The city's growth may have been aided by warmer temperatures.

At the time Cahokia flourished, temperatures across the Earth were unusually warm, resulting in increased rainfall in the American Midwest, wrote archaeologists Timothy Pauketat and Susan Alt in a paper published in the book "Medieval Mississippians: The Cahokian World" School for Advanced Research Press, The city fell into decline after , around the time that a flood occurred, becoming abandoned by Much of the city lies buried under 19th- and 20th-century developments, including a highway and the growth of the city of St.

Over the past few decades, efforts have been made to preserve what remains, with Cahokia's core now part of a state historic site. The most awesome example of architecture at Cahokia is the foot meter tall "Monks Mound" — the name given to it because a group of Trappist monks lived near it in historic times.

It was built with four terraces, covering about 17 acres 6. Archaeologists have found giant postholes at the top indicating the presence of what may have been a temple, presumably made of wood, measuring feet 31 m by 48 feet 15 m.

Cahokia: North America's First City

Its postholes are over 3 feet 1 m in diameter, the building being perhaps 50 feet 15 m tall. Monks Mound, along with a grand plaza and a group of smaller mounds, was walled in with a 2-mile-long 3. As many as 20, wooden posts were used to construct it. To the west of Monks Mound is a series of five circles, each originally made of red cedar wood posts, constructed at different times between A.

Such moments of transition in the year have always been thought to be special and supernatural, he added. Halloween provides a safe way to play with the concept of death , Santino said. People dress up as the living dead, and fake gravestones adorn front lawns — activities that wouldn't be tolerated at other times of the year, he said. But according to Nicholas Rogers, a history professor at York University in Toronto and author of " Halloween: From Pagan Ritual to Party Night " Oxford University Press, , "there is no hard evidence that Samhain was specifically devoted to the dead or to ancestor worship.

Samhain was less about death or evil than about the changing of seasons and preparing for the dormancy and rebirth of nature as summer turned to winter, he said. Though a direct connection between Halloween and Samhain has never been proven, many scholars believe that because All Saints' Day or All Hallows' Mass, celebrated on Nov. The tradition of dressing in costumes and trick-or-treating may go back to the practice of "mumming" and "guising," in which people would disguise themselves and go door-to-door, asking for food, Santino said.

Early costumes were usually disguises, often woven out of straw, he said, and sometimes people wore costumes to perform in plays or skits. The practice may also be related to the medieval custom of "souling" in Britain and Ireland, when poor people would knock on doors on Hallowmas Nov. Trick-or-treating didn't start in the United States until World War II, but American kids were known to go out on Thanksgiving and ask for food — a practice known as Thanksgiving begging, Santino said.

While one tradition didn't necessarily cause the others, they were "similar and parallel," he said.

‘Its decline is a mystery’

These days, the "trick" part of the phrase "trick or treat" is mostly an empty threat, but pranks have long been a part of the holiday. By the late s, the tradition of playing tricks on Halloween was well established. Numerous translations of journals kept by German-speaking Moravian missionaries among the Iroquoians and Algonquians of the mid-Atlantic in the mid- to late 18th century are also tremendously valuable. Jane E. Mangan, trans. William N. Fenton and Elizabeth L. Moore, 2 vols. Kathryn E. Holland Braund , contain significant ethnographic information, but privilege the question of lineage over that of social condition.

The latter provides an especially important window into the racial views of ordinary people.

History of Halloween | Live Science

Researchers will find scattered material in the publications of state historical societies and learned societies. Morton, and Ephraim G. A number of other titles provide a sense of expanding ethnographic knowledge. Missionary organizations extended their reach in this era, with the Papers of the America Board of Commissioners for Foreign Missions est. Some material was published in monthly issues of Missionary Herald. See also Reuben Gold Thwaites, ed.

The most influential works on polygenism, the fixity of races, and the primacy of the body over language in determining race and ancestry are those of the American School of Ethnology: Samuel G. Most of these, along with many missionary and learned society publications, are available on Project Gutenberg or Google Books. The personal papers of these particular philologists and ethnologists are tremendous resources for reconstructing not only theories of race but also the networks that produced and disseminated those theories.

Du Ponceau, and Samuel G. The Gallatin and Schoolcraft papers are also available on microfilm. Sensitive readings of nearly all of the above sources will yield indications of the roles that nonwhites played in the production of ideas about race.


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John Stauffer Warren, History of the Ojibway People Brown, Kathleen M. Find this resource:. Chaplin, Joyce E. Cambridge, Mass. Curran, Andrew. Baltimore: Johns Hopkins University Press, Dain, Bruce. Davis, David Brion, Alden T. Sweet, Jennifer L. Dowd, Gregory Evans. Harvey, Sean P. Horsman, Reginald. Jordan, Winthrop D. White over Black: American Attitudes toward the Negro, — Kidd, Colin. Cambridge, U. Morrison, Michael A.

Roediger, Daniel K. Richter, Lois E.

Sean P. Harvey

Ford, James P. Pagden, Anthony. New York: Cambridge University Press, Shoemaker, Nancy. New York: Oxford University Press, Sidbury, James. Spear, Jennifer. Sweet, John Wood. Philadelphia: University of Pennsylvania Press, Acts of the Apostles, King James Version.

James T. See also Robert F. Toronto: Champlain Society, , 2: Noel Salisbury London, , Reuben Gold Thwaites, ed. Cleveland, — , See also Winthrop D. See also Jennifer L. Jeremiah King James Version. MIller Indianapolis: Liberty Fund, , Edward Long, History of Jamaica , 3 vols.

Giant Skeletons have been Unearthed at Mound Builder Sites

Long, History of Jamaica , — Long, History of Jamaica , 2: , Albert E. Stone New York: Penguin, , 68— Independent Journal New York , January 24, , p.

Star Mounds

Ford Jr. Allan Nevins and Milton H. Thomas, eds. Sanford , See also Lois E.

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