the case of the Xinguanos of the Amazon, however, ill- ness dislocates and distributes once-finite persons across different spiritual and worldly realms (Fausto, p. 55). In addition, the volume makes a significant contri- bution in demonstrating that the diverse cultures of the ancient Americas defy reduction to a singular animist ontology—and that ritual in particular, wielded in po- litically charged events, often determined what could become animate and animating (Allen, Conklin, Cum- mins, Fausto, Janusek, Joyce, Kosiba, Loren). Giral- do’s chapter further reveals that Eduardo Viveiros de Castro’s perspectivism or Philippe Descola’s four ontological types would fail to describe the beliefs and value systems of the Kogi and Arhuaco of Colombia. Hamann also notes that René Descartes’s philosophy was a product of a particular historical moment—especially the horrors of the Thirty Years’ War—and that anthropologists have long simplified his thinking. Therefore, ontology alone (animist or otherwise) is certainly limited in making sense of his- torical change, political struggles, and cultural differ- ences. Indeed, it is equally important to make room for ethics, ideology, and epistemology. Kosiba endorses such a perspective in his call for social scien- tists to examine “situations” as opposed to monolithic worldviews. In this spirit, contributing authors here interpret the political efficacy of nonhuman beings not simply as reflecting deep-seated ontological dispo- sitions. Instead, the authority of animated things was variably historicized in terms of ecoregimes (Allen, Janusek), assemblages (Joyce, Kosiba), cosmopolitics (Fausto, Janusek), situated lifeworlds (Conklin), cove- nants (Joyce), tacit theories (Mannheim), and onto- logical claims (Giraldo). In the end, the chapters illustrate how power rela- tions and the constitution of authority in the Ameri- cas are irreducible to human agency or social organization, and they demonstrate that explanations of historical process must take into account the ani- mated material worlds (“distinctive natures”) of Amerindian peoples. As Allen notes in her conclud- ing chapter, “In spite of their vast differences in geography, environment and historical position, most indigenous American societies define authority in terms of some kind of systematized articulation of human and non-human agencies” (p. 428). In fact, this observation would accurately describe many societies beyond the Americas (Cummins, Hamann, Loren). Indeed, this volume should inspire archaeol- ogists working in other regions of the world to examine how authority, deference, compliance, exploitation, coercion, resistance, and so forth were mediated by distinct ontological orders and realized in part by vital, nonhuman persons. The Continuous Path: Pueblo Movement and the Archaeology of Becoming. SAMUEL DUWE and ROBERT W. PREUCEL, editors. 2019. University of Arizona Press, Tucson. xiii + 279 pp. $60.00 (hard- cover), ISBN 978-0-8165-3928-4. Reviewed by Kellam Throgmorton, Crow Canyon Archaeological Center, Cortez, Colorado Archaeologists often view migrations as either the opening or final act of a cultural sequence, as points of rupture or departure. The editors of this volume argue that the emphasis on change, rather than con- tinuity, has separated Pueblo people from their cultural heritage. In contrast, they urge archaeologists of the U.S. Southwest to take Pueblo concepts of history and philosophy seriously, and to take a broader view of movement in both spatial and cultural terms. They consider movement as a discourse on being and becoming. Contributors to this volume—collaborative coau- thorships comprising Native scholars, archaeologists, and cultural anthropologists—examine movement and becoming in creative and illuminating ways. Ten chap- ters (in addition to a foreword and a final commentary) are organized into two sections. Chapters in the “On Becoming” section focus on precontact events, whereas those in “Always Becoming” discuss the colonial era. I scarcely noticed crossing from the first section to the second, which is a testament to the contributors’ efforts to weave together past and present effectively. The late Damian Garcia and Kurt Anschuetz suggest that being and becoming Acoma is a mindset, informed by place and history through the process of movement at a variety of scales. This chapter revealed much to me about Pueblo concepts of center and periphery. Paul Tosa and colleagues relate the Jemez origin narrative (possibly new to many readers) and use an obsidian sourcing study to show how move- ment was curtailed during the Spanish colonial period. Maren Hopkins and colleagues provide an example of how federal property withdrawals (Fort Wingate) have affected traditional Zuni movement to pilgrimage locations. In each of these three cases, the authors dis- cuss origin narratives and how these discourses are relived and reshaped through periodic movement between centers and hinterlands. The chapters by Tosa and colleagues and Hopkins and colleagues address how the curtailment of movement has impacted Pueblo people over the last 400 years. Samuel Duwe and Patrick Cruz suggest that Tewa migrations into the middle Rio Grande Valley reveal multiple, noncontradictory truths depending on the place and time under investigation. Pulling extensively 651 REVIEWS https://doi.org/10.1017/aaq.2021.43 Published online by Cambridge University Press