The Real Mound Builders of North America takes the standard position that the cultural communities of the Late Woodland period hiatus-when little or no transregional monumental mound building and ceremonialism existed-were the linear cultural and social ancestors of the communities responsible for the monumental earthworks of the unique Mississippian ceremonial assemblage, and further, these Late Woodland communities were the direct linear cultural and social descendants of those communities responsible for the great Hopewellian earthwork mounds and embankments and its associated unique ceremonial assemblage. Byers argues that these communities persisted largely unchanged in terms of their essential social structures and cultural traditions while varying only in terms of their ceremonial practices and their associated sodality organizations that manifested these deep structures. This continuist historical trajectory view stands in contrast to the current dominant evolutionary view that emphasizes abrupt social and cultural discontinuities with the Hopewellian ceremonial assemblage and earthworks, mounds and embankments.

Multiple Hopewellian monumental earthwork sites displaying timber features, mortuary deposits, and unique artifacts are found widely distributed across the North American Eastern Woodlands, from the lower Mississippi Valley north to the Great Lakes. These sites, dating from 200 b.c. to a.d. 500, almost define the Middle Woodland period of the Eastern Woodlands. Joseph Caldwell treated these sites as defining what he termed the ""Hopewell Interaction Sphere,"" which he conceptualized as mediating a set of interacting mortuary-funerary cults linking many different local ethnic communities. In this new book, A. Martin Byers refines Caldwell's work, coining the term ""Hopewell Ceremonial Sphere"" to more precisely characterize this transregional sphere as manifesting multiple autonomous cult sodalities of local communities affiliated into escalating levels of autonomous cult sodality heterarchies. It is these cult sodality heterarchies, regionally and transregionally interacting - and not their autonomous communities to which the sodalities also belonged - that were responsible for the Hopewellian assemblage; and the heterarchies took themselves to be performing, not funerary, but world-renewal ritual ceremonialism mediated by the deceased of their many autonomous Middle Woodland communities. Paired with the cult sodality heterarchy model, Byers proposes and develops the complementary heterarchical community model. This model postulates a type of community that made the formation of the cult sodality heterarchy possible. But Byers insists it was the sodality heterarchies and not the complementary heterarchical communities that generated the Hopewellian ceremonial sphere. Detailed interpretations and explanations of Hopewellian sites and their contents in Ohio, Illinois, Indiana, and Georgia empirically anchor his claims. A singular work of unprecedented scope, Reclaiming the Hopewellian Ceremonial Sphere will encourage archaeologists to re-examine their interpretations.

The book presents an account of the Ohio Middle Woodland period embankment earthworks, ca 100 B.C. to A.D. 400, that is radically different from the prevailing theory. Byers critically addresses all the arguments and characterizations that make up the current treatment of the embankment earthworks and then presents an alternative interpretation. This unconventional view hinges on two basic social characterizations: the complementary heterarchical community model and the cult sodality heterarchy model. Byers posits that these two models interact to characterize the Ohio Middle Woodland period settlement pattern; the community was constituted by autonomous social formations: clans based on kinship and sodalities based on companionship. The individual communities of the region each have their clan components dispersed within a fairly well-defined zone while the sodality components of the same set of region-wide communities ally with each other and build and operate the embankment earthworks. This dichotomy is possible only because the clans and sodalities respect each other as relatively autonomous; the affairs of the clans, focusing on domestic and family matters, remain outside the concerns of the sodalities and the affairs of the sodalities, focusing on world renewal and sacred games, remain outside the concerns of the clans. Therefore, two models are required to understand the embankment earthworks and no individual earthwork can be identified with any particular community. This radical interpretation grounded in empirical archaeological data, as well as the in-depth overview of the current theory of the Ohio Middle Woodland period, make this book a critically important addition to the perspective of scholars of North American archaeology and scholars grappling with prehistoric social systems.

The orthodox view of the Mississippian social world hinges on the idea that chiefdoms-dominance- based hierarchical societies in the Eastern Woodlands of North America-vied for power, often violently but at times cooperatively, through political and economic avenues. These chiefdoms represented something of a feudal state in prehistoric North America, which lasted up to the contract period with Europeans around 1500 AD. In From Cahokia to Larson to Moundville, noted archaeologist A. Martin Byers challenges these assumptions and offers a contrasting view by deconstructing the chiefdom model and offering instead an autonomous social world that focused on spiritual renewal and sacred rituals. Byers presents his case through the archaeological record of Cahokia, Larson, and Moundville's monumental earthworks and, in doing so, reveals the Mississippian social community to be more complex, and more cooperative, than previously envisioned.