The Power of the Pipe: a Material Case Study on Hopewell Effigy Pipes
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Badame , Anthony The Power of the Pipe The Power of the Pipe: A Material Case Study on Hopewell Effigy Pipes Anthony Badame Abstract The Hopewell were a cultural group of hunter-gatherer-horticulturalists that lived during the Middle Woodland Period, between 1 and 400 CE. The Hopewell culture is famous for their mound sites as well as their effigy pipes. Hopewell effigy pipes played an important role in Hopewell ritual and spirituality. Today, these pipes- are displayed in museum contexts and prized by collectors. Yet, to many contemporary First Nations, the act of collecting these pipes is concerning. This paper examines some of the contemporary issues surrounding the col lecting of these pipes and discusses my own experience trying to create a pipe to better understand its materiality. KeywordsThis conference paper was adapted from a final project for MSL 2360: Museums and Indigenous Communities. Hopewell, effigy, pipe, museums, spirituality, indigenous, collections, ethics Who were the Hopewell? The Hopewell were a cultural group of hunt- per, 2002). These earthworks were used as centres of er-gatherer-horticulturalists that lived during the ceremony and gift-giving that played important roles - in Hopewell life and politics (Miller, 2014; Weets, Carr, Penney, & Carriveau, 2005). The Hopewell were also Middle Woodland Period, between 1 and 400 CE (Lep known for creating effigy pipes (figure 1) (Otto, 1992).- onper, the 2002; economic Seeman, and 2004). ideological Although life theyin the mainly surround lived- This paper looks at the body of knowledge and critical in Ohio and Illinois, the Hopewell had a great impact issues surrounding the pipes, and discusses my experi ence creating an effigy pipe. ing areas (Yerkes, 2002). The Hopewell were involved What is an effigy pipe? in a large trade network of exotic materials (Lepper, such2002). as Archaeologistsclans, were the alsobasis believe of Hopewell that they social lived struc in- - small scattered settlements and that kin-based groups, ana rustica, which is a hallucinogen and can help induce Builders, the Hopewell are famous for creating large trances Anand effigy “altered pipe statesis a pipe of usedconsciousness” for smoking (Brown, Nicoti ture (Byers, 2010). Known historically as The Mound- - earthworks, some of which survive to this day (Lep 2006; Romain, 2009, p. 177). Other plant-based mate Defying Conventions - March 2016 Badame, Anthony The Power of the Pipe - vers, otters, squirrels, turtles, frogs, serpents, rattle- rial may have also been added to the tobacco, including spoon bills, elk, bears, wolves, panthers, racoons, bea bark and scented leaves (Gehlbach, 2006). Due to their pipesunique are design, variations effigy ofpipes Hopewell are diagnostic curve-base objects monitor for snakes, hawks, owls and swallows (Farnsworth, 2004; the Hopewell culture (Romain, 2009). Hopewell effigy Greber & Ruhl, 1989; Henderson, 2004). The Tremper - pipes alone have 27 different genera of animals (West, pipes that have been carved to form an effigy (West, 1970). The vast majority of the animals are ones that 1970). These pipes have a bent base that acts as a plat live within the Eastern Woodlands , yet others instead form for the bowl and as a hand rest (Brown, 2006). reflect animals in areas where the Hopewell’s trade Unlike other smoking pipes, reed or wooden pipe stems network reached (Otto, 1992; Henderson, 2004). were not attached to the pipe; rather the platform acts What context are the they found in? as the stem as well (Brown, 2006). With effigy pipes, the bowl is shaped to look like an animal or human - (Farnsworth, 2004). The creators of the pipes were- - highly skilled and used animals that they were familiar Hopewell effigy pipes are found almost exclu with as models for the effigies (West, 1970). The ani sively in mortuary contexts (Farnsworth, 2004). In mals depicted are incredibly realistic and are often seen terestingly, effigy pipes have been found as far away in natural poses (West, 1970). For example, some of the andas Tunnacunnhee worldview stretched Mound Doutside in Georgia of the (Farnsworth, traditional pipes from Ross County, Ohio include an otter eating a Hopewell2004). This area. demonstrates One of the most that famousHopewell collections influence of fish and a racoon on a tree stump (West, 1970). pipes were those found at Tremper Mound. The mound, Sunderhaus and Blosser (2006) state that the animals depicted in effigy pipes are associated with creation stories of Woodland groups and are linked located in Portsmouth Ohio, was surveyed in the early- associatedto the three-tier with waterworld andsystem. is the The home lower of world,such spirits upon 19th century and excavated in 1915 (Converse, n.d.).- which the middle world (where human’s live) floats, is- mainsThe excavation of a circular was room done in poorly,a multi-room but two building caches made con - sisting of around 80 effigy pipes were found in the re as the great water panther (Lepper, 2010). Water ani mals, such as frogs, depicted on effigy pipes are there notof wood through (Penney, smashing 2004). them, Many but of ratherthese pipesallowing were them not fore also associated with the lower world (Sunderhaus found fully intact but were rather broken intentionally- & Blosser, 2006). The upper world is associated with- the sky and is associated with the many types of birds to violently burst apart via intense heat (Brown, 2006). representfound on the the pipes protective (Lepper, spirits 2010; that Sunderhaus shamans were & Bloss able Many of these pipes have subsequently been put back er, 2006). Brown (2006) hypothesizes that the animals together (Otto, 1992). This ritual breaking of pipes was also seen at Mound City in Ohio in Mound 8 (Brown, to bring back from the spirit world. At least one pipe 2006; Farnsworth, 2004). Squier and Davis found the andfrom is Mound thought City to representdepicts the a faceshaman of a transformingshaman (Romain, into cache consisting of 200 pipes in 1848 near a cremation 2009). The face has both human and cat-like attributes temperaturescontainer (Penney, hot enough 2004; to West, melt the1970). copper According artefacts toin them, the pipes were broken and had been exposed to a panther (Romain, 2009). What types of effigies are found on the pipes? the cache (West, 1970). Both the Tremper Mounds and atMound both Citylocations were wereimportant within locations charnel forhouses the Hopewell(i.e. plac- es(Otto, where 1992). human The remainscaches in were which stored the pipes and inwere this found case Various effigies are found on Hopewell pipes. Although not as common, human effigies have been cremated) (Otto, 1992). However, some pipes are found found on Hopewell Pipes (Farnsworth, 2004; Romain, in individual burials of both sexes of a variety of ages 2009). More often than not, the effigies are of animals. (Otto, 1992; Snyder, 2004). Since the pipes are etched in such detail, researchers have been able to identify specific species of animals (Otto, 1992). These include, but are not limited to, Defying Conventions - March 2016 Badame, Anthony The Power of the Pipe Who used them/made them and how were they used? effigy touches the nose of the smoker when the pipe is being used (BBC, 2010). For many contemporary First Nations cultures, air and breath are associated with life The makers of the effigy pipes were highly (Romain, 2009). It is thus thought that when a shaman- skilled. Otto (1992, p. 5) states that the crafter of these- breathed in the smoke of the pipe he/she was mixing pipes knew exactly what they were doing and did not- his/her breath, and thus life, with that of the effigy (Ro have any “false starts”, or “practice pieces.” Most schol spiritsmain, 2009). together. The Thereverse shaman occurs could when then the shaman get abilities blew believedars believe to thathave Hopewell had leadership effigy pipesroles inwere Hopewellian made ex frominto the the pipe animal (Romain, and, depending 2009). This on thus the mergesneed of thea situa two- clusively for rituals and used by shamans. Shamans are couldsociety commune due to their with ability spirits to conduct and were rituals believed (Gehlbach, to be alsotion, giveshamans advice could during call timeson a different of trouble, spirit such by usingas war a 2006; Brown, 2006). These shamans were healers, different effigy pipe (Romain, 2009). The spirits could able to transform into animals (Brown, 2006; Romain, (Otto, 1992). 2009). What are they made from? Various theories exist as to the precise use of- niesthe pipes. in order The to pipes help may the soulshave beenleave smoked this world by variousfor an- members of the community during funerary ceremo were not created from pipestone from one source, as of the pipe could have also been used to “manipulate Research has concluded that most of the pipes- other (Gehlbach, 2006). Through trances, the smoking- vealed that the Tremper pipes alone come from at least previously believed. Instead, chemical analysis has re- time”, whereby the user could go into the past to con ers believe that each source represents a different social nect with ancestors (Gehlbach, 2006, p. 131). Many groupthree sources coming (Weets to the siteet al., to 2005). deposit As their a result, pipes research (Weets archaeologists believe that breaking the pipes through- ritual, as seen at Tremper Mound and Mound City’s - becameMound 8, polluted allowed andthe spiritneeded of theto be pipe gotten to be ridkilled of (Geas a sinet al., concluded 2005). An that x-ray the diffraction pipes were analysis made byof MinnesotaBoszhardt hlbach, 2006). This was needed as the pipes themselves and Gundersen (2003) of Hopewell pipes from Wiscon their spirits would return to the underworld and could have been imported to the Eastern Woodlands, via alsoform act of aspurification an offering (Giles, to the 2010).