Cultural evolution, much like general evolution, works from the assumption that cultures are descendent from much earlier ancestors. Human culture manifests itself in forms ranging from the small bands of hunters, through intermediate scale complex hunter-gatherers and farmers, to the high density urban settlements and complex polities that characterize much of today s world.

The chapters in the volume examine the dynamic interaction between the micro- and macro-scales of cultural evolution, developing a theoretical approach to the archaeological record that has been termed evolutionary processual archaeology. The contributions in this volume integrate positive elements of both evolutionary and processualist schools of thought. The approach, as explicated by the contributors in this work, offers novel insights into topics that include the emergence, stasis, collapse and extinction of cultural patterns, and development of social inequalities. Consequently, these contributions form a stepping off point for a significant new range of cultural evolutionary studies."

Cultural evolution, much like general evolution, works from the assumption that cultures are descendent from much earlier ancestors. Human culture manifests itself in forms ranging from the small bands of hunters, through intermediate scale complex hunter-gatherers and farmers, to the high density urban settlements and complex polities that characterize much of today's world. The chapters in the volume examine the dynamic interaction between the micro- and macro-scales of cultural evolution, developing a theoretical approach to the archaeological record that has been termed evolutionary processual archaeology. The contributions in this volume integrate positive elements of both evolutionary and processualist schools of thought. The approach, as explicated by the contributors in this work, offers novel insights into topics that include the emergence, stasis, collapse and extinction of cultural patterns, and development of social inequalities. Consequently, these contributions form a stepping off point for a significant new range of cultural evolutionary studies.

In 1996, two young men found a skeleton along the Columbia River near Kennewick, Washington. "Kennewick Man," as he became known, was brought to forensic anthropologist Jim Chatters, who was astonished when tests revealed the skeleton to be nearly 9,500 years old, one of the oldest intact skeletons ever found in North America -- and one that bore little resemblance to modern Native Americans. So who was Kennewick Man, and where did he come from?

Chatters set off to find out, but his work on the skeleton was soon halted when local Native American groups claimed the skeleton as an ancestor under federal law, and demanded the right to rebury the remains. Agreeing with their claim, the U.S. government seized Kennewick Man and put him into federal storage, where he remains to this day. So began a harsh, politically charged conflict, with scientists, Native Americans, and government agencies fighting to decide the destiny of Kennewick Man.

While this battle raged, Chatters began a quest to understand the lives and origins of Kennewick Man and his contemporaries, a quest that took him across three continents and far back in time to learn the identity of these true First Americans. Ultimately, it led him to a sense of what it really means to be human.