Misplaced Pages

#817182

77-749: The area occupied by the Jaega corresponds to the East Okeechobee culture region, an archaeological culture that is part of, or closely related to, the Belle Glade culture or the Glades culture . The East Okeechobee region was approximately coterminous with the eastern half of present-day Palm Beach and Martin counties, extending along the coast from the St. Lucie Inlet to the Boca Raton Inlet, and inland to some point between

154-409: A "culture". We assume that such a complex is the material expression of what today we would call "a people". The concept of an archaeological culture was crucial to linking the typological analysis of archaeological evidence to mechanisms that attempted to explain why they change through time. The key explanations favoured by culture-historians were the diffusion of forms from one group to another or

231-465: A culture, rather a combination of traits are required. This view culture gives life to the artifacts themselves. "Once 'cultures' are regarded as things, it is possible to attribute behavior to them, and to talk about them as if they were living organisms." Archaeological cultures were equated separate 'peoples' (ethnic groups or races ) leading in some cases to distinct nationalist archaeologies. Most archaeological cultures are named after either

308-466: A distinction between material cultures that actually belonged to a single cultural group. It has been highlighted, for example, that village-dwelling and nomadic Bedouin Arabs have radically different material cultures even if in other respects, they are very similar. In the past, such synchronous findings were often interpreted as representing intrusion by other groups. The concept of archaeological cultures

385-703: A dugout canoe was found during excavation for a middle school in Marathon, Florida . Not conserved and in poor shape, the canoe is now displayed at the Crane Point Museum and Nature Center in Marathon and is tentatively attributed to the Calusa. The Calusa lived in large, communal houses which were two stories high. When Pedro Menéndez de Avilés visited the capital in 1566, he described the chief's house as large enough to hold 2,000 without crowding, indicating it also served as

462-410: A finely carved deer head. The plaques and other objects were often painted. To date, no one has found a Calusa dugout canoe , but it is speculated that such vessels would have been constructed from cypress or pine, as used by other Florida tribes. The process of shaping the boat was achieved by burning the middle and subsequently chopping and removing the charred center, using robust shell tools. In 1954,

539-601: A growing interest in ethnicity in 19th-century Europe. The first use of "culture" in an archaeological context was in Christian Thomsen 's 1836 work Ledetraad til Nordisk Oldkyndighed ( Norwegian : Guide to Northern Antiquity ). In the later half of the 19th century archaeologists in Scandinavia and central Europe increasingly made use of the German concept of culture to describe the different groups they distinguished in

616-518: A man who spoke Spanish approached Ponce de León's ships with a request to wait for the arrival of the Calusa chief. Soon 20 war canoes attacked the Spanish, who drove off the Calusa, killing or capturing several of them. The next day, 80 "shielded" canoes attacked the Spanish ships, but the battle was inconclusive. The Spanish departed and returned to Puerto Rico . In 1517 Francisco Hernández de Córdoba landed in southwest Florida on his return voyage from

693-593: A mission to the Calusa but left after a few months. After the outbreak of war between Spain and England in 1702, slaving raids by Uchise Creek and Yamasee Indians allied with the Province of Carolina began reaching far down the Florida peninsula. The Carolinan colonists supplied firearms to the Creek and Yemasee, but the Calusa, who had isolated themselves from Europeans, had none. Ravaged by new infectious diseases introduced to

770-456: A new group migrating in with this new style. This idea of culture is known as normative culture . It relies on the assumption found in the view of archaeological culture that artifacts found are "an expression of cultural norms," and that these norms define culture. This view is also required to be polythetic , multiple artifacts must be found for a site to be classified under a specific archaeological culture. One trait alone does not result in

847-736: A place named Stapaba, which was identified in the area on an early 16th-century map. Paleo-Indians entered what is now Florida at least 12,000 years ago. By around 5000 BC, people started living in villages near wetlands. Favored sites were likely occupied for multiple generations. Florida's climate had reached current conditions and the sea had risen close to its present level by about 3000 BC. People commonly occupied both fresh and saltwater wetlands. Because they relied on shellfish, they accumulated large shell middens during this period. Many people lived in large villages with ceremonial earthwork mounds , such as those at Horr's Island . People began firing pottery in Florida by 2000 BC. By about 500 BC,

SECTION 10

#1732845395818

924-490: A rag-tag assemblage of ideas." Archaeological culture is presently useful for sorting and assembling artifacts, especially in European archaeology that often falls towards culture-historical archaeology. Calusa The Calusa ( / k ə ˈ l uː s ə / kə- LOO -sə , Calusa : *ka(ra)luš(i) ) were a Native American people of Florida 's southwest coast. Calusa society developed from that of archaic peoples of

1001-454: A regular basis, but did not tattoo themselves. The men wore their hair long. The missionaries recognized that having a Calusa man cut his hair upon converting to Christianity (and European style) would be a great sacrifice. Little was recorded of jewelry or other ornamentation among the Calusa. During Menéndez de Avilés's visit in 1566, the chief's wife was described as wearing pearls, precious stones, and gold beads around her neck. The heir of

1078-410: A replacement of the population. Between 500 and 1000, the undecorated, sand- tempered pottery that had been common in the area was replaced by " Belle Glade Plain" pottery. This was made with clay containing spicules from freshwater sponges ( Spongilla ), and it first appeared inland in sites around Lake Okeechobee. This change may have resulted from the people's migration from the interior to

1155-501: A specific designation for prehistoric cultures. Critics argue that cultural taxonomies lack a strong consensus on the epistemological aims of cultural taxonomy, The use of the term " culture " entered archaeology through 19th-century German ethnography , where the Kultur of tribal groups and rural peasants was distinguished from the Zivilisation of urbanised peoples. In contrast to

1232-605: A specific period and region that may constitute the material culture remains of a particular past human society . The connection between these types is an empirical observation . Their interpretation in terms of ethnic or political groups is based on archaeologists' understanding. However, this is often subject to long-unresolved debates. The concept of the archaeological culture is fundamental to culture-historical archaeology . Different cultural groups have material culture items that differ both functionally and aesthetically due to varying cultural and social practices. This notion

1309-442: A standard mesh size; nets with different mesh sizes were used seasonally to catch the most abundant and useful fish available. The Calusa made bone and shell gauges that they used in net weaving. Cultivated gourds were used as net floats, and sinkers and net weights were made from mollusk shells. The Calusa also used spears, hooks , and throat gorges to catch fish. Well-preserved nets, net floats, and hooks were found at Key Marco , in

1386-403: Is a classifying device to order archaeological data, focused on artifacts as an expression of culture rather than people. The classic definition of this idea comes from Gordon Childe : We find certain types of remains – pots, implements, ornaments, burial rites and house forms – constantly recurring together. Such a complex of associated traits we shall call a "cultural group" or just

1463-420: Is an eyewitness account from 1566 of a "king's house" on Mound Key that was large enough for "2,000 people to stand inside." In 1564, according to a Spanish source, the priest was the chief's father, and the military leader was his cousin. The Spanish documented four cases of known succession to the position of paramount chief, recording most names in Spanish form. Senquene succeeded his brother (name unknown), and

1540-516: Is derived from the name of the Jaega village of Jobé . The Spanish pronounced the name "Ho-bay," which has evolved into the current anglicized "Hobe" (which is pronounced like "robe"). The name of the Jupiter Inlet may have been derived from the alternate Spanish spelling Jové , anglicized as " Jove ". Archaeological culture An archaeological culture is a recurring assemblage of types of artifacts , buildings and monuments from

1617-423: Is itself a divisive subject within the archaeological field. When first developed, archaeologic culture was viewed as a reflection of actual human culture. ...in the traditional view we translate present into past by collecting artifacts into groups, and naming those groups as archaeological cultures. We then make the equation between an archaeological and a human culture by making the assumption that artifacts are

SECTION 20

#1732845395818

1694-462: Is observably true on the broadest scales. For example, the equipment associated with the brewing of tea varies greatly across the world. Social relations to material culture often include notions of identity and status . Advocates of culture-historical archaeology use the notion to argue that sets of material culture can be used to trace ancient groups of people that were either self-identifying societies or ethnic groups . Archaeological culture

1771-465: The Archaic culture , which had been fairly uniform across Florida, shifted into more distinct regional cultures. Some Archaic artifacts have been found in the region later occupied by the Calusa, including one site classified as early Archaic, and dated before 5000 BC. There is evidence that the people intensively exploited Charlotte Harbor aquatic resources before 3500 BC. Undecorated pottery belonging to

1848-583: The Everglades region. Previous indigenous cultures had lived in the area for thousands of years. At the time of European contact in the 16th and 17th centuries, the historic Calusa were the people of the Caloosahatchee culture . They developed a complex culture based on estuarine fisheries rather than agriculture. Calusa territory reached from Charlotte Harbor to Cape Sable , all of present-day Charlotte , Lee , and Collier counties, and may have included

1925-572: The Florida Keys at times. They had the highest population density of South Florida ; estimates of total population at the time of European contact range from 10,000 to several times that, but these are speculative. Calusa political influence and control also extended over other tribes in southern Florida, including the Mayaimi around Lake Okeechobee , and the Tequesta and Jaega on the southeast coast of

2002-551: The Jupiter Inlet Lighthouse . Although there are no deposits of flint in South Florida, flint dart points have been found at Jaega sites, indicating trade with northern tribes. The people used wood, bone and shell to craft tools and weapons. Spanish reports describe elaborate ceremonies involving an elite class of priests, hundreds of singers and dancers, and complex ritual practice. The geographic name " Hobe Sound "

2079-542: The Yucatán . He was also attacked by the Calusa. In 1521, Ponce de León returned to southwest Florida to plant a colony, but the Calusa drove the Spanish out, mortally wounding Ponce de León. The Pánfilo de Narváez expedition of 1528 and the Hernando de Soto expedition of 1539 both landed in the vicinity of Tampa Bay , north of the Calusa domain. Dominican missionaries reached the Calusa domain in 1549 but withdrew because of

2156-424: The migration of the peoples themselves. A simplistic example of the process might be that if one pottery-type had handles very similar to those of a neighbouring type but decoration similar to a different neighbour, the idea for the two features might have diffused from the neighbours. Conversely, if one pottery-type suddenly replaces a great diversity of pottery types in an entire region, that might be interpreted as

2233-518: The Americas by European contact and by the slaving raids, the surviving Calusa retreated south and east. In 1711, the Spanish helped evacuate 270 Indians, including many Calusa, from the Florida Keys to Cuba (where almost 200 soon died). They left 1,700 behind. The Spanish founded a mission on Biscayne Bay in 1743 to serve survivors from several tribes, including the Calusa, who had gathered there and in

2310-669: The Calusa and Europeans was in 1513, when Juan Ponce de León landed on the west coast of Florida in May, probably at the mouth of the Caloosahatchee River , after his earlier discovery of Florida in April. The Calusa knew of the Spanish before this landing, however, as they had taken in Native American refugees from the Spanish subjugation of Cuba . The Spanish careened one of their ships, and Calusas offered to trade with them. After ten days,

2387-507: The Calusa buried their departed in mounds. After death, a body was placed in a charnel house to let the flesh fall away naturally or, in some cases, a medicine man with long fingernails would scrape the flesh from bone. Afterwards, the bones would be gathered up, placed in a basket, and buried in a mound. These mounds were both for burials as well as religious ceremonies, as the Calusa would gather atop them on "Holy Days to sacrifice aromatic plants and honey". The first recorded contact between

Jaega - Misplaced Pages Continue

2464-504: The Calusa had institutionalized slavery, studies show they would use captives for work or even sacrifice. A few leaders governed the tribe. They were supported by the labor of the majority of the Calusa. The leaders included the paramount chief, or "king"; a military leader ( capitán general in Spanish); and a chief priest. The capital of the Calusa, and where the rulers administered from, was Mound Key , near present day Estero, Florida . There

2541-531: The Calusa served only fish and oysters to the Spanish. An analysis of faunal remains at one coastal habitation site, the Wightman site (on Sanibel Island ), showed that more than 93 percent of the energy from animals in the diet came from fish and shellfish, less than 6 percent of the energy came from mammals, and less than 1 percent came from birds and reptiles. By contrast, at an inland site, Platt Island , mammals (primarily deer ) accounted for more than 60 percent of

2618-532: The Calusas, nor does Zamia grow in the wetlands that made up most of the Calusa environment. Marquardt notes that the Calusa turned down the offer of agricultural tools from the Spanish, saying that they had no need for them. The Calusa gathered a variety of wild berries, fruits, nuts, roots, and other plant parts. Widmer cites George Murdock 's estimate that only some 20 percent of the Calusa diet consisted of wild plants that they gathered. While no evidence of plant food

2695-529: The Florida Keys. The mission was closed after only a few months. After Spain ceded Florida to the Kingdom of Great Britain in 1763, the remaining tribes of South Florida were relocated to Cuba by the Spanish, completing their removal from the region. While a few Calusa individuals may have stayed behind and been absorbed into the Seminole , no documentation supports that. Cuban fishing camps ( ranchos ) operated along

2772-564: The Glades culture to the south. On the other hand, bone tools and ornaments of the East Okeechobee region most closely resembled those of the Glades culture. The influences of neighboring cultures appears to have changed over time. After AD 1000, the East Okeechobee culture area was primarily influenced by the St. Johns and Indian River cultures to the north, with little influence from the Belle Glade culture to

2849-527: The Jaega culture. Their diet consisted mainly of fish, shellfish, sea turtles, deer and raccoon, as well as wild plants including cocoplums, sea grapes, palmetto berries and tubers. Bits of broken pots and scraps of grass skirts demonstrate that crafts including pottery and weaving were known and practiced. One of the largest and best preserved Jaega middens is within what is now DuBois Park at the Jupiter Inlet Historic and Archeological Site , across from

2926-580: The Jaega, along with the Ais and the obscure Guacata , salvaged precious metals and other goods from ships that wrecked along the Florida coast. Gabriel Díaz Vara Calderón , bishop of Santiago de Cuba in the 1670s, placed the Jaega between the Santa Lucies people and the Hobe people, i.e., between the St. Lucie Inlet and the Jupiter Inlet . Initially hostile to the Spanish, the Jaega entered into friendly relations with

3003-399: The Spanish and Calusa. Re-entering the area in 1614, Spanish forces attacked the Calusa as part of a war between the Calusa and Spanish-allied tribes around Tampa Bay. A Spanish expedition to ransom some captives held by the Calusa in 1680 was forced to turn back; neighboring tribes refused to guide the Spanish, for fear of retaliation by the Calusa. In 1697 Franciscan missionaries established

3080-569: The Spanish built the Presidio of Santa Lucia at what is probably the present-day St. Lucie River in the territory of the Ais people .The Spanish were soon driven out of Ais territory and the captain Don Juan Velez de Medrano built a new fort called Santa Lucia at the Jupiter Inlet, in Jaega territory. The Jaega were initially friendly towards the Spanish, but later attacked the presidio and forced

3157-618: The Spanish by the 1620s. Escalante Fontaneda also implied that the Jaega spoke the same language as the Ais, who lived along the Indian River Lagoon to the north of the Jaega. The Jaega may have been related to the Ais people , who occupied the coast to their north. (The Ais language has been linked to the Chitimacha language by linguist Julian Granberry.) The Jaega were linked to the Ais by marriage between chiefs and their relatives. In 1565,

Jaega - Misplaced Pages Continue

3234-435: The Spanish to withdraw less than a year later. Jonathan Dickinson placed the Ais town he called Santa Lucea two days' travel north of the Jupiter Inlet. The names Jaega and Jobé (or variants thereof) appear on 17th-century Spanish maps of Florida, and in Spanish reports. Jonathan Dickinson , who was part of a shipwrecked party detained in the town of Jobé for several days in 1696, wrote a Journal that contains descriptions of

3311-446: The archaeological culture found. Accusations came that archaeological culture was "idealist" as it assumes that norms and ideas are seen as being "important in the definition of cultural identity." It stresses the particularity of cultures: "Why and how they are different from the adjacent group." Processualists , and other subsequently critics of cultural-historical archaeology argued that archaeological culture treated culture as "just

3388-576: The archaeological record by the appearance of pottery from other traditions. The Caloosahatchee culture inhabited the Florida west coast from Estero Bay to Charlotte Harbor and inland about halfway to Lake Okeechobee, approximately covering what are now Charlotte and Lee counties. At the time of first European contact, the Caloosahatchee culture region formed the core of the Calusa domain. Artifacts related to fishing changed slowly over this period, with no obvious breaks in tradition that might indicate

3465-462: The archaeological record of particular sites and regions, often alongside and as a synonym of "civilisation". It was not until the 20th century and the works of German prehistorian and fervent nationalist Gustaf Kossinna that the idea of archaeological cultures became central to the discipline. Kossinna saw the archaeological record as a mosaic of clearly defined cultures (or Kultur-Gruppen , culture groups) that were strongly associated with race . He

3542-455: The baptismal name Doña Antonia at conversion. Menéndez left a garrison of soldiers and a Jesuit mission, San Antón de Carlos, at the Calusa capital. Hostilities erupted, and the Spanish soldiers killed Carlos, his successor Felipe, and several of the "nobles" before they abandoned their fort and mission in 1569. For more than a century after the Avilés adventure, there was little contact between

3619-517: The battle, who reported meeting with Bomto, chief of the Bomto people, at the town of Jaega. There is little written history about the Jaega. They were likely similar in culture and custom to the surrounding Calusa , Tequesta and Ais tribes. The indigenous peoples of South Florida were all hunter-gatherers . Food was abundant enough to make agriculture unnecessary. Middens (Refuse mounds), consisting mostly of oyster and conch shells, also contain clues to

3696-425: The belief system; they were intermediaries between the gods and the people. Conversion would have destroyed the source of their authority and legitimacy. The Calusa resisted physical encroachment and spiritual conversion by the Spanish and their missionaries for almost 200 years. After suffering decimation by disease, the tribe was destroyed by Creek and Yamasee raiders early in the 18th century. Evidence shows that

3773-409: The body after death, and the Calusa would consult with that soul at the graveside. The other two souls left the body after death and entered into an animal. If a Calusa killed such an animal, the soul would migrate to a lesser animal and eventually be reduced to nothing. Calusa ceremonies included processions of priests and singing women. The priests wore carved masks, which were at other times hung on

3850-480: The broader use of the word that was introduced to English-language anthropology by Edward Burnett Tylor , Kultur was used by German ethnologists to describe the distinctive ways of life of a particular people or Volk , in this sense equivalent to the French civilisation . Works of Kulturgeschichte (culture history) were produced by a number of German scholars, particularly Gustav Klemm , from 1780 onwards, reflecting

3927-408: The chief wore gold in an ornament on his forehead and beads on his legs. Ceremonial or other artistic masks have been discovered and were previously described by the Spanish who first encountered the Calusa. Some of these masks had moving parts that used pull strings and hinges so that a person could alter the look of a mask while wearing it. The Calusa believed that three supernatural beings ruled

SECTION 50

#1732845395818

4004-535: The coast and Lake Okeechobee . Included in the Glades culture in early assessments, archaeological sites and settlement patterns in Palm Beach County differed from those of the Glades culture found in the tree islands of the Everglades . It was a transitional culture area, with ceramics, shell tools, and large mounds typical of the St. Johns culture to the north and the Belle Glade culture to west, compared to

4081-411: The coastal region, or may reflect trade and cultural influences. There was little change in the pottery tradition after this. The Calusa were descended from people who had lived in the area for at least 1,000 years prior to European contact, and possibly for much longer than that. The Calusa had a stratified society, consisting of "commoners" and "nobles" in Spanish terms. While there is no evidence that

4158-449: The council house. When the chief formally received Menéndez in his house, the chief sat on a raised seat surrounded by 500 of his principal men, while his sister-wife sat on another raised seat surrounded by 500 women. The chief's house was described as having two big windows, suggesting that it had walls. Five friars who stayed in the chief's house in 1697 complained that the roof let in the rain, sun and dew. The chief's house, and possibly

4235-403: The early Glades culture appeared in the region around 500 BC. Pottery distinct from the Glades tradition developed in the region around AD 500, marking the beginning of the Caloosahatchee culture . This lasted until about 1750, and included the historic Calusa people. By 880, a complex society had developed with high population densities. Later periods in the Caloosahatchee culture are defined in

4312-481: The early 19th century, Anglo-Americans in the area used the term Calusa for the people. It is based on the Mvskoke and Mikasuki (languages of the present-day Seminole and Miccosukee nations) ethnonym for the people who had lived around the Caloosahatchee River (also from the Creek language). Juan Rogel , a Jesuit missionary to the Calusa in the late 1560s, noted the chief's name as Carlos , but wrote that

4389-581: The energy from animal meat, while fish provided just under 20 percent. Some authors have argued that the Calusa cultivated maize and Zamia integrifolia (coontie) for food. But Widmer argues that the evidence for maize cultivation by the Calusa depends on the proposition that the Narváez and de Soto expeditions landed in Charlotte Harbor rather than Tampa Bay , which is now generally discounted. No Zamia pollen has been found at any site associated with

4466-405: The expressions of cultural ideas or norms. (...) This approach (...) was termed "culture history" by many (...). This view of culture would be "entirely satisfactory if the aim of archaeology was solely the definition and description of these entities." However, as the 1960s rolled around and archaeology sought to be more scientific, archaeologists wanted to do more than just describe artifacts, and

4543-462: The hostility of the tribe. Salvaged goods and survivors from wrecked Spanish ships reached the Calusa during the 1540s and 1550s. The best information about the Calusa comes from the Memoir of Hernando de Escalante Fontaneda , one of these survivors. Fontaneda was shipwrecked on the east coast of Florida, likely in the Florida Keys , about 1550, when he was thirteen years old. Although many others survived

4620-463: The more general " culture history " approach to archaeology that he began did replace social evolutionism as the dominant paradigm for much of the 20th century. Kossinna's basic concept of the archaeological culture, stripped of its racial aspects, was adopted by Vere Gordon Childe and Franz Boas , at the time the most influential archaeologists in Britain and America respectively. Childe, in particular,

4697-606: The name of the kingdom was Escampaba, with an alternate spelling of Escampaha . Rogel also stated that the chief's name was Caalus, and that the Spanish had changed it to Carlos. Marquardt quotes a statement from the 1570s that "the Bay of Carlos ... in the Indian language is called Escampaba, for the cacique of this town, who afterward called himself Carlos in devotion to the Emperor" ( Charles V, Holy Roman Emperor ). Escampaba may be related to

SECTION 60

#1732845395818

4774-436: The other houses at Calos, were built on top of earthen mounds. In a report from 1697, the Spanish noted 16 houses in the Calusa capital of Calos , which had 1,000 residents. The Calusa wore minimal clothing. The men wore deerskin breechcloths . The Spanish left less description about Calusa women's attire. At the time, most Indigenous women of Florida wore skirts made from Spanish moss . The Calusa painted their bodies on

4851-480: The peninsula. Calusa influence may have also extended to the Ais tribe on the central east coast of Florida. European contact caused their extinction, through disease and violence. Early Spanish and French sources referred to the tribe, its chief town, and its chief as Calos , Calus , Caalus , and Carlos . Hernando de Escalante Fontaneda , a Spaniard held captive by the Calusa in the 16th century, recorded that Calusa meant "fierce people" in their language. By

4928-562: The people of Jobé (near present-day Jupiter Inlet). He wrote that Jobé was subject to the Ais chief who resided in Jece (near present-day Vero Beach ). Manuel de Montiano , governor of Spanish Florida, in a 1738 letter to the King of Spain, mentioned Jaega in connection with a battle in central Florida involving the Amacapira, Bomto, Mayaca , and Pohoy peoples. The governor had sent a scout to investigate

5005-516: The shipwreck, only Fontaneda was spared by the tribe in whose territory they landed. Warriors killed all the adult men. Fontaneda lived with various tribes in southern Florida for the next seventeen years before being found by the Menendez de Avilés expedition. In 1566 Pedro Menéndez de Avilés , founder of St. Augustine , made contact with the Calusa. He struck an uneasy peace with their leader Caluus, or Carlos. Menéndez married Carlos' sister, who took

5082-616: The territory of the neighboring Muspa tribe. Mollusk shells and wood were used to make hammering and pounding tools. Mollusk shells and shark teeth were used for grating, cutting, carving, and engraving. The Calusa wove nets from palm-fiber cord. Cord was also made from cabbage palm leaves, saw palmetto trunks, Spanish moss , false sisal ( Agave decipiens ) and the bark of cypress and willow trees. The Calusa also made fish traps , weirs , and fish corrals from wood and cord. Artifacts of wood that have been found include bowls, ear ornaments, masks, plaques, "ornamental standards", and

5159-482: The type artifact or type site that defines the culture. For example, cultures may be named after pottery types such as Linear Pottery culture or Funnelbeaker culture . More frequently, they are named after the site at which the culture was first defined such as the Hallstatt culture or Clovis culture . Since the term "culture" has many different meanings, scholars have also coined a more specific term paleoculture, as

5236-464: The walls inside a temple. Hernando de Escalante Fontaneda , an early chronicler of the Calusa, described "sorcerers in the shape of the devil, with some horns on their heads," who ran through the town yelling like animals for four months at a time. The Calusa remained committed to their belief system despite Spanish attempts to convert them to Catholicism . The "nobles" resisted conversion in part because their power and position were intimately tied to

5313-440: The west, or the Glades culture of the Tequesta to the south. The East Okeechobee Area has received relatively little attention from archaeologists, and little is known of the origins of the Jaega, who were also called "Gega", "Jeaga", "Jega", or "Xega". The earliest mention of the Jaega came from Hernando de Escalante Fontaneda , who was held captive by indigenous peoples in Florida for 17 years until 1565 or 1566. He relates that

5390-399: The world, that people had three souls, and that souls migrated to animals after death. The most powerful ruler governed the physical world, the second most powerful ruled human governments, and the last helped in wars, choosing which side would win. The Calusa believed that the three souls were the pupil of a person's eye, his shadow, and his reflection . The soul in the eye's pupil stayed with

5467-629: Was believed to be a monolithic culture is shown by further study to be discrete societies. For example, the Windmill Hill culture now serves as a general label for several different groups that occupied southern Great Britain during the Neolithic . Conversely, some archaeologists have argued that some supposedly distinctive cultures are manifestations of a wider culture, but they show local differences based on environmental factors such as those related to Clactonian man. Conversely, archaeologists may make

5544-582: Was demonstrated when Carlos offered his sister Antonia in marriage to the Spanish explorer Pedro Menéndez de Avilés in 1566. The Calusa diet at settlements along the coast and estuaries consisted primarily of fish, in particular pinfish ( Lagodon rhomboides ), pigfish (redmouth grunt), ( Orthopristis chrysoptera ) and hardhead catfish ( Ariopsis felis ). These small fish were supplemented by larger bony fish , sharks and rays , mollusks , crustaceans , ducks, sea turtles and land turtles, and land animals. When Pedro Menéndez de Avilés visited in 1566,

5621-516: Was found at the Wightman site, archeological digs on Sanibel Island and Useppa Island revealed evidence that the Calusa did in fact consume wild plants such as cabbage palm , prickly pear , hog plum , acorns , wild papaya , and chili peppers . There is also evidence that as early as 2,000 years ago, the Calusa cultivated a gourd of the species Cucurbita pepo and the bottle gourd , which were used for net floats and dippers. The Calusa caught most of their fish with nets. Nets were woven with

5698-520: Was in turn succeeded by his son Carlos . Carlos was succeeded by his cousin (and brother-in-law) Felipe, who was in turn succeeded by another cousin of Carlos, Pedro. The Spanish reported that the chief was expected to take his sister as one of his wives. The contemporary archeologists MacMahon and Marquardt suggest this statement may have been a misunderstanding of a requirement to marry a "clan-sister". The chief also married women from subject towns and allied tribes. This use of marriages to secure alliances

5775-566: Was particularly interested in reconstructing the movements of what he saw as the direct prehistoric ancestors of Germans, Slavs, Celts and other major Indo-European ethnic groups in order to trace the Aryan race to its homeland or Urheimat . The strongly racist character of Kossinna's work meant it had little direct influence outside of Germany at the time (the Nazi Party enthusiastically embraced his theories), or at all after World War II. However,

5852-435: Was responsible for formulating the definition of archaeological culture that is still largely applies today. He defined archaeological culture as artifacts and remains that consistently occur together. This introduced a "new and discrete usage of the term which was significantly different from current anthropological usage." His definition in particular was purely a classifying device to order the archaeological data. Though he

5929-551: Was sceptical about identifying particular ethnicities in the archaeological record and inclined much more to diffusionism than migrationism to explain culture change, Childe and later culture-historical archaeologists, like Kossinna, still equated separate archaeological cultures with separate "peoples". Later archaeologists have questioned the straightforward relationship between material culture and human societies. The definition of archaeological cultures and their relationship to past people has become less clear; in some cases, what

#817182