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 , between 1 and 400 CE. The Hopewell culture is famous for their 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 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 and , 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 of pipes 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 famous Hopewell 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 the 1970). 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 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 Hopewellhad leadership effigy pipesroles in were 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). spirits Bywho killing controlled the pipes, that catlinite and Kansas pipestone. This material would

trade, and subsequently made into pipes (Boszhardt & world (Romain, 2009). This ritual would have been Gundersen, 2003). conducted by shamans, as they were the ones who How are they made? could talk to the spirits directly via trances (Romain,- 2009). Although found in mortuary contexts, it is highly - likely that the pipes were part of other rituals, includ ing renewal and fertility rituals (Seeman, 2004). Others The Scholars agree that the pipes were beauti say that the pipe caches represent the coming together fully hand-carved from stone and polished (Henderson, cameof different to Hopewell clans (Weets people etduring al., 2005). vision Conversely,quests. Hall the2004). hammerstone A single pipe to could remove have pieces taken ofup stone to two in months order (2006) believes the pipes could represent familiars that to create (Otto, 1992). The crafter would start by using around a quarter inch in diameter would be drilled (us- Since the bowl is positioned on top of the stem, to mark out a rough pipe shape (Otto, 1992). A hole the smoke goes upwards rather than in front of the user (Brown, 2006). As the smoke rises, it carries the ing a reed drill) in the end of the base, and an additional smoker’s prayers and offerings to the spirit world (BBC,- hole would be drilled with flint to create the bowl at the mans2010; toBrown, go into 2006). trances The and hallucinogenic connect with propertiesother worlds of top of the pipe perpendicular to the first hole (Greber the tobacco being smoked would have allowed sha & Ruhl, 1989). After this, the crafter would use the flint tools to refine the pipe and engrave the carving (Otto, (Romain, 2009). This is supported by the fact that the 1992). A polishing tool made of sandstone would then Defying Conventions - March 2016 Badame, Anthony The Power of the Pipe

reproductions of the original pipes are being created. - be used to polish the piece (Otto, 1992). In order to harden the stone, the piece would be exposed to heat passThis isthese mainly reproductions for the collector off as market, being real,as there even is going a de (Otto, 1992). This process also resulted in the pipe asmand far tofor have these the rare pipes pipes cremated (Hart, with2014). human Some remains people looking polished and for the stone to change colour (ranging from red to grey) (Otto, 1992). Once the pipe of pipes in museums suggests that casts were also cre- was finished, or copper were sometimes placed at funeral homes (Berner, 2015). The presence of casts- in the eye sockets of the animal effigy (BBC, 2010;- Henderson, 2004). Even though the crafters were very ated for research purposes (Smithsonian, 2015). Con skilled, issues sometimes occurred during the manufac versely, museums, such as the ,- turing process. A prime example of this is the racoon make replicas that visitors can buy in their gift shop pipe from Naples III (Henderson, 2004). During the (Ohio History Connection, 2015). It is unclear who ac withprocess a piece of drilling, of the same part ofstone the andbase drilled broke from (Henderson, the oth- tually produces the replicas for the museums, but they 2004). In order to fix it, the crafter plugged up the hole are often nowhere near the quality of the originals. What issues resonate with the pipes? er side (Henderson, 2004). Indigenous Perspective One of the biggest issues that resonates with the from archaeological studies and ethnographic studies pipes is the fact that the pipes have been excavated at Much of what we know about the pipes comes- all. There is a belief by many First Nations people that- the pipes were never meant to be unearthed (Penney, of First Nations (Seeman, 2004). According to archae- 2004). This is due to the fact that the pipes were only al ologists, it is difficult to understand Hopewell symbols, lowed to be used by certain members of the community such as the effigy pipes, because the Hopewell are “suf together(Penney, 2004).again, asFurthermore, is the case withsince the they Tremper were ritually pipes ficiently removed from the present that such historical killed, the pipes should remain dead and not put back connections are exceedingly difficult to make” (Seeman, 2004, p. 57). However, for First Nations, this is not the (Otto, 1992; Penney, 2004). Therefore, like many First case. Many First Nations believe that they have ties to Nation’s items, there is a question of whether the pipes womanHopewell states pipes that”[The and earthworks Hopewell] and stillbuilt consider these things them should be kept for the sake of learning more about the to be sacred (BBC, 2010). Barbara Crandell, a Cherokee- Hopewell people, or if they should be reburied in order- tionto respect of a pipe First would Nation have belief the samesystems spirit and as worldviews. an original. about[earthworks] mound sosites, we wouldit can alsoremember be applied who weto theare” pipes (An Similarly, there is a question of whether a reproduc cient Ohio Trail, n.d, p. 8). Although this sentiment was- Many people making the pipes today are trying to make- found at mound sites. They have the capacity to con thousands of dollars off of them, by pretending that nect contemporary First Nations with their ancestors. Moreover,they are authentic if reproductions (Berner, do2015). have This the cansame be spirit consid as Gabriel Tayac, a First Nation historian, does not like to ered an act of cultural appropriation for monetary gain. consider the pipes as sacred objects , but rather living beings that should be treated as such (BBC, 2010). The originals, by having pipes in their gift shops, museums pipes also help First Nations to remember their stories. are going against First Nations worldviews by allowing For example, Annette Ketchum, a Lenape storyteller, people to have pipes that are alive and only meant for- was reminded of a traditional Lenape story, of how a certain members of society. Museums do not have the turtle saved them during a flood, after seeing an effigy groups.right to reproduce sacred objects like the pipes just be pipe shaped as a turtle (Ancient Ohio Trail, 2013). cause the originals are ancient and not used by modern Who makes these pipes today? For many of the same reasons as discussed- above, collecting is an issue for the pipes. Hart (2014) discusses how he would go field walking to find arte It is apparent from many online auctions that facts, especially pipes. This form of collecting promotes Defying Conventions - March 2016 Badame, Anthony The Power of the Pipe the disturbance of archaeological remains and has - caused an increase in reproductions that are fraudu- tling the stone down again. Once the basic shape of the one occasion, the beak broke off and I had to start whit lently being passed off as real pipes at auction (Berner, bird was created, I used sandpaper to further refine the 2015). However, the mere fact that any of these pipes shape of the pipe. After this, I used a small tool to add are on auction in the first place is a problem as they details to the bird. I then re-sanded the piece in lieu of were never meant to be circulated, or even taken out of the sandstone buffer to make it as smooth as I could. the ground, in the first place (Penney, 2004). Finally, I placed it in an oven at 60 degrees Celsius for Making a Hopewell Pipe: My experience mobi- 10 minutes. It was at this point that I realized I was not lizing my knowledge supposed to drill through the entire base of the pipe. In overorder the to fixplug, the asproblem, a sort ofI made cement, a plug and out re-sanded of the stone. the area.I then applied some stone powder mixed with water - In order to mobilize my knowledge, I decided that I would create a bird effigy pipe. Before I begin In total, it took me around eight hours to cre to discuss my experience making a Hopewell Pipe, I ate one pipe (figure 2). This process made me realize feel that it is important that I write a quick disclaimer.- materialhow much in workorder reallyto create goes such into beautiful making pieces.such a Whensmall Creating a Hopewell effigy pipe is not something that- pipe. Hopewell crafters would have to really know their should be done by the general public as a museum ac gaintivity. insight My attempt and a atgreater making appreciation one of these into pipes the is process for ed I tried, I had very little luck drilling by hand; these- ucational purposes only and was conducted in order to- ingcrafters up the were hole able in theto make base holeswith theusing hole reeds in the or woodbowl, (Greber & Ruhl, 1989). Even the smallest tasks, like lin alsoof creating help me a pipe.better This inform process museum would visitors not only about help thein crease my understanding of making the pipe, but would can actually be extremely difficult to accomplish. I had - ato great try several deal of times insight before into makingthe things a full that pipe. a Hopewell Overall, pipes- whether it be through text, or docent work. In- the process of creating a Hopewell effigy pipe gave me lievemany that instances creating I wasthe pipe unable proved to use valuable traditional in enhanc tech- niques and resources to create my pipe, but I still be carver may have experienced and allowed me to better appreciate these important Hopewell objects. anding my instead phenominological used soapstone understanding as it has similar of the properties. process. References Unfortunately, I was unable to procure catlinite Turtle Pipe Using a drill, I created the hole a few centimetres from where the base would be. Using a saw, I cut some of the Ancient Ohio Trail. (2013). [Video File]. excess stone around the bottom of the piece to form a tage.Retrieved from: http://www.ancientohiotrail. rough base. I then started on the bowl. I used a sculpting- org/index.php/topics/native-american-heriNewark and its Earthworks tool to create a small indent and then used my sculpting [Brochure]. knife to start making the indent larger and more circu Ancient Ohio Trail. (n.d.). North lar. I then used a file attached to my drill to bore a hole American Otter Pipe, Ancient Pleasures, for the bowl. I continued boring until I reached the hole BBC (BritishModern Broadcasting Spice (1-600 Corporation) AD) : A History (2010). of the in the base. This proved easier said than done. On my World in 100 Objects. first attempt, even though I measured as best as I could, I missed the hole in the stem, bypassing it and creating [Podcast]. Retrieved a hole in the side of the pipe. After starting again with from: http://www.bbc.co.uk/programmes/Problems with American Indian a new piece of soapstone, I was able to get the bowl to Artifacts.b00sfgx2. intersect with the hole in the stem. I again used my saw Berner, J. (2015). to take away more stone to make the basic shape of Retrieved from http://www.realorre the pipe One of the most difficult parts about creating pro.com/article/Problems-with-American-In a bird is the beak. To make the beak, small slivers of dian-Artifacts. stone had to be taken off to make a cone. On more than Boszhardt, R. F., & Gundersen, J. N. (2003). X-ray Defying Conventions - March 2016 Badame, Anthony The Power of the Pipe

Newark Earthworks and the Raccoon Creek Val Woodland red pipes from Wisconsin. ley. Midcontinentalpowder diffraction Journal analysis of Archaeology of early and 28 middle In A. M. Byers & D. Wymer (Eds.). Hopewell (1), Settlement Patterns, Subsistence, and Symbolic 33-48. Landscapes. Tallahassee:The .University Press of Brown, J. A. (2006). The ShamanicRecreating Element hopewell in (pp. Florida. Hopewellian Period Ritual. In D. K. Charles & J. Lepper, B. T. (2002).Ritual, Craft and Economy in Ohio E. Buikstra (Eds.). Hopewell:Columbus: An Ohio Examination Historical ofSociety. Two Earthworks 475-488). Gainesville: University Press of Miller, G.on L. the (2014). Little Miami River Florida. Byers, A. M. (2010).Hopewell The settlement“Heartland” patterns, Woodland subsis [Doctoral disserta Settlementtence, and symbolic System. landscapes.In A. M. Byers & D. tion]. Retrieved from: https://etd.ohiolink. (Eds.). edu/!etd.send_file?accession=osu1405330537Bobcat Pipe. University &disposition=attachment. RiverPress Valleyof Florida Chapter Online. of Archaeological Society Ohio History Connection. (2015). Converse,of Ohio.R. (n.d.). The Tremper Mound Pipes. Retrieved from: http://www.ohiohistorystore. com/Bobcat-Pipe-P7869C4.aspx.Proceedings of the 1989 Retrieved Earlyfrom: Hopewellhttp://www.ohiosrvc. mound explo Otto, M.Smoking P. (1992). Pipe A Prehistoric Conference: Menagerie: Selected Papers Ohio (pp. rations:org/ Readings/trempermound.pdf. the first fifty years in the Illinois River Hopewell Effigy Pipes. Farnsworth,valley. K. B. (2004). 1-11). Rochester: Rochester Museum and Illinois Transportation Archaeological Science Centre. Hero, hawk, Research Program. Urbana: University of Penney, andD. (2004). open hand: The AmericanArchaeology Indian of Aesthetics. art of the In R. Illinois. Central States Archaeo ancientF. Townsend Midwest & R. and V. Sharp South (Eds.). Gehlbach,logical D. R. Journal(2006). 53 Hopewell platform pipes, tools of magic and mystery. Shamans of the(pp. lost 41-55). world: New a (3), 130-133. cognitiveHaven: Yale approach University to the Press. prehistoric religion of Giles, B.Ancient (2010). complexities: Sacrificing complexity: New perspectives Renewal in pre Romain,the W. OhioF. (2009). Hopewell. columbianthrough Ohio North Hopewell America rituals. In S. M. Alt (Ed.). Lanham: Rowman & Little The(pp. Hopewell 73-95). Site: Salt Lake field. Hero, ContemporaryCity: University Analysis of Utah Based Press. on the Works Seeman,hawk, M. F. (2004).and open Hopewell hand: American art in Hopewell Indian art places. of Greber, CharlesN. O., & Ruhl,C. Willoughby K. (1989). theIn R. ancient F. Townsend Midwest & R.and V. SouthSharp (Eds.).

Boulder: Westview Press. Search the Department (pp. 57-72). of Anthro Hall, R. L. (2006). TheRecreating Enigmatic Hopewell Copper Cutout from pologyNew Haven: Collections. Yale University Press. Bedford Mound 8. In D. K. Charles & J. E. Buiks Smithsonian. (2015). tra (Eds.). The Great Pipes- Some(pp. of our464-474 Finest Retrieved from: http://col PrehistoricGainesville: Art!. University Press of Florida. lections.nmnh.si.edu/ search/anth/. Hart, S., L. (2014). Sunderhaus, T., & Blosser, J. (2006).Recreating Water Hopewell: and mud great-pipes. Retrieved from: http://www. Newand the Perspectives recreation on of Middle the world. Woodland In J. E. in Buikstra East arrowheads.com/index.php/pipes/502-the- ern& D. North K. Charles America (Eds.). Early Henderson, mound J. G. explorations: (2004). Aboriginal the first Remains fifty years Near in the Na (pp. 134-145).Hero, Gainsville: hawk, and Illinoisples III. River In T. E.valley Emerson (Ed.). openUniversity hand :Press American of Florida. Indian art of the ancient Townsend,midwest R. F., &and Sharp, south. R. V. (2004). (pp. 131-166). Urbana: Illi Press. nois TransportationThe Ceremonial Archaeological Landscape Research of the New Haven: Yale University Program, University of Illinois. Lepper, B. (2010). Weets, J. D., Carr, C., Penney, D. W., & Carriveau, G. (2005). Defying Conventions - March 2016 Badame, Anthony The Power of the Pipe

Smoking Pipe Compositions and Styles as EviGath eringdence Hopewell of the Social Affiliations of Mortuary Rit ual Participants at the Tremper Site, Ohio. Tobacco,(pp. 533-552)pipes and Newsmoking York: customs ofSpringer. the American Indians. West, G.Press. A. (1970). Westport: Greenwood

Yerkes, R. W. (2002). Hopewell tribes:The A study Archaeology of Middle of TribalWoodland Societies social organization in the Ohio Val ley. In W. A. Parkinson (Ed.). (pp. 227-245). Ann Arbor: In ternational Monographs in .

Defying Conventions - March 2016 Badame , Anthony The Power of the Pipe

The typical attributes of a Hopewell Effigy Pipe (Townsend & Sharp ,2004). Figure 1.

Figure 2. Finished pipe

Defying Conventions - March 2016