In the New English Review, Timothy H. Ives asks whether the many stone heaps across New England are actually the ruins of First Nations sacred sites:
Historic photograph of Woodvale Farm, Rhode Island. The pasture shown here, enclosed by stone walls, features several stone heaps
Photo via New English Review.
Brightman Hill lies deep in the forests of Hopkinton, Rhode Island. It is named for the Brightmans, one of the families who farmed it, and evidence of its agricultural past is, to most observers, unambiguous: old building foundations, a nineteenth-century burial ground, an extensive network of stone walls and hundreds of stone heaps, the results of field clearing. But in 2019, a federally-funded survey of Brightman Hill shattered these traditional interpretations.
The surveyors, Ceremonial Landscapes Research, LLC, are a small group of antiquarians led by Alexandra Martin, a registered professional archaeologist who recently earned her doctorate in anthropology. Instead of stone heaps and walls, the surveyors reported “linear stone groupings” on Brightman Hill. One, they said, “brings to mind a turtle.” Another “appears to have the head of a snake”; another contains “a ‘nest’, large enough for an individual to sit in.” Boulders, naturally milled and deposited by glacial ice, came alive. One was categorized as “an apparent effigy of a human head,” significantly facing southwest, while the flat section of another became a “stone seat” from which celestial alignments could be observed.
This is not satire. This is academic archaeology gone woke. New Englanders may not realize it, but the ground is moving beneath their feet.
Stone heaps, walls and other ruined stone structures are scattered across the secondary forests of New England. Traditionally, archaeologists agreed that they were vestiges of abandoned farmsteads, reclaimed by the forests when many farmers left for the cities or pastures new. But now the culture wars have come to this previously polite field.
Today, radical left-wing academics support claims that the stones are the ruins of ancient Native American ceremonial constructions, and that they need protection from ongoing “settler-colonial” development. Tribal officials champion this claim, presumably to further their own campaigns for “decolonization”. Their “resistance” is applauded by attention-seeking antiquarians and a public entranced by guilt and ideas of social justice. I call this confluence the Ceremonial Stone Landscape Movement (or CSLM).
CSLM claims are fashionable, and almost uniquely powerful. None of these stone structures were signed and dated by their creators, but ceremonial claims carry particular weight — especially when anyone who dismisses them risks being accused of continuing the destruction of Native American culture. Yet the movement’s roots are neither ancient nor grounded in Native American tradition. They’re not even that deep.
The movement and its bizarre theory originated in the late twentieth century among a group of white, middle-class antiquarians. Many are members of the New England Antiquities Research Association (NEARA), founded in 1964; at the time NEARA’s founders resented academic archaeologists for refusing to take seriously their theory that New England’s farmstead ruins are in fact the remains of a megalithic culture transplanted by settlers from Europe in prehistoric times. By 1984, one NEARA member detected a “persecuted-crusader” complex among its members, who seemed determined to “wave the banner of truth with regards to the ‘real’ prehistory of New England” until the “mainstreamers … fall in line and admit the visions of a minority were accurate after all.”
