Together with the development of ancestral Huron-Wendat village life in what is now southern Ontario, Canada, unusual deposits consisting of animal parts, small stones, and manufactured items such as smoking pipes were occasionally sequestered in sweat lodges, longhouse post holes, and other features. In instances where such deposits have received comment, most turn on notions of ritual behavior that betray commitments to a modernist distinction between sacred and profane acts. Such deposits, it is thought, align with the former category and can be reduced to their veiled symbolic meanings. In this paper, we seek to reframe this understanding by drawing upon Indigenous scholarship, particularly the Huron-Wendat philosophy and theology of Georges Sioui, along with the early documentary record and archaeological evidence. We argue that such deposits are better understood as the material vestiges of gatherings — concerted efforts to reveal latent yet ever-powerful beings or forces by bringing together seemingly disparate things and siting them in important places. Recast as products of an immanent rather than transcendent ontology, Huron-Wendat gatherings work against traditional notions of ritual as applied in archaeological settings. The late fourteenth through mid-fifteenth century ancestral Huron-Wendat village known as Grandview provides the case study for exploring these ideas.

随着祖先休伦-温达特村庄生活在现在加拿大安大略省南部的发展，由动物器官、小石头和烟斗等制成品组成的不寻常沉积物偶尔被隔离在汗水小屋、长屋柱洞和其他地方特征。在此类存款收到评论的情况下，大多数都转向了仪式行为的概念，这些行为背叛了对现代主义区分神圣和亵渎行为的承诺。人们认为，此类矿床与前一类矿床一致，可以简化为隐含的象征意义。在本文中，我们试图通过借鉴本土学术研究，特别是休伦-温达哲学和乔治·苏维的神学，以及早期的文献记录和考古证据，来重新构建这种理解。我们认为，这些沉积物最好理解为聚集的物质遗迹——通过将看似不同的事物聚集在一起并将它们放在重要的地方，共同努力揭示潜在但永远强大的存在或力量。作为内在而非超验本体论的产物，Huron-Wendat 聚会与考古环境中应用的传统仪式观念背道而驰。十四世纪末到十五世纪中叶的祖传休伦-温达特村庄被称为 Grandview，为探索这些想法提供了案例研究。休伦-温达特集会与考古环境中应用的传统仪式观念背道而驰。十四世纪末到十五世纪中叶的祖传休伦-温达特村庄被称为 Grandview，为探索这些想法提供了案例研究。休伦-温达特集会与考古环境中应用的传统仪式观念背道而驰。十四世纪末到十五世纪中叶的祖传休伦-温达特村庄被称为 Grandview，为探索这些想法提供了案例研究。