Pauketat argued (2001: 73-98) that a new paradigm -historical processualism (HP) as operationalized by practice theory -is preferable to processual, behavioral, and evolutionary archaeologies as a source of explanation for culture change. To make his case, Pauketat sets up several contrasts between HP and the other three approaches. He claims that HP is superior because it neither essentializes behavior nor calls on potentially false universal laws to create explanations. He argues that HP holds that human practices -individual, particularistic human behaviors -generate new practices as they are continuously re-enacted and renegotiated, and thus practice is the proximate cause of cultural change. Evolutionary archaeology incorporates such particularistic and proximate causes but goes far beyond HP by providing an explanatory theory that specifies ultimate causes of culture change. It employs Darwin's scientific theory of historical change, rewritten in testable, archaeological terms. In contrast, HP provides no testable implications of historical change.Darwinism has long played a role in Americanist archaeology, although it has largely been a metaphorical role, such as when Kidder (1917) andFord (1936) spoke of 'genetic' connections between similar artifact styles. Within the last quarter-century, however, there have been serious efforts to adapt evolutionary theory to archaeology. The primary goal of what has become known as evolutionary archaeology (EA hereafter) is twofold: to build sets of related cultural lineages and to construct explanations for those sets of lineages having the shape they do. Both steps employ concepts -transmission, natural selection, and heritability -that are embedded within evolutionary theory. Darwin (1859), however, did not have the archaeological record in mind when he developed his theory. As a result, archaeologists have spent considerable time developing both the bridging theory and the methods needed to apply Darwinism to the material record (e.g.