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This piece examines a collection of archaeological fabrics never before published, from fifteen historic-period Seneca sites, held by the Rochester Museum and Science Center (RMSC). The collection includes one of the largest assemblages of early modern archaeological fabrics in the world and the single largest collection of such fabrics from Native North American sites. The documentary sources for this period mainly cover the frontiers of Iroquois-European interaction, but the RMSC collection represents a unique window on cultural entanglement and incorporation of new material culture in Native American homelands. Together with the textual record, the RMSC collection shows the ways in which Seneca cultural entanglement with European settlements on the fringes of Iroquoia allowed women to elaborate on existing decorative traditions with new raw materials and to craft a rising standard of living. A careful reading of the choices apparent in the selection of fabrics at Seneca sites shows that the symbolic meanings of Iroquois material culture shifted between home and the diplomatic frontier while Seneca paradigms structured the integration of imported goods.

A gravity survey using nearly 800 stations was conducted over an area of about 13,400 km2 located in the northeast part of the Arabian Shield. The stations were set on spot elevations of relative high density and shown on high-quality l:50,000-scale topographic base maps. The error in a gravity reading due to uncertain elevation is estimated to be less than 0.33 mgal. Determination of station coordinates was aided by helicopter-mounted LORAN-C navigation units. The cost/time factors involved in the survey compared favorably with commercial surveys done with inertial-guidance systems but without the l:50,000-scale maps. As topographic-map coverage becomes available, gravity surveys should be run over the entire Arabian Shield.

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This article utilizes digital humanities social network analysis to examine Native women’s roles in overlapping familial and economic social ties revealed in two early Dutch account books. Taken individually these records are difficult to fit into broader analyses; many of the individual Native people who appear in early account books are recorded only once or at most a handful of times and rarely appear in other documentary sources. The contrasting structures of two contemporary Iroquois and Munsee social networks reconstructed from these account books illustrates the extent of colonial views into indigenous social life and colonial perceptions of indigenous women within their communities. Where Iroquois women were visible in these networks as bridges between indigenous kin groups, Munsee women were perceived as pushed to the margins of their own kinship networks, illustrating the process of erasure in the settler colonial archive.