Curiously, he allows that the few engraved shell pieces from Cahokia "are associated with the final phases of occupation rather than the peak of that social formation's political and social development" (p. 37) which fits well enough with his dating of the Cult beginning in the late thirteenth century, but leaves the door open for the Sand Prairie phase and conflicts with Kelly et al.'s insistence on the Moorehead phase for those shells. Turning his own conclusion against him, I heartily agree that "Placed in its proper chronological context, the SECC has the potential to help us explore exchange, ranking systems, style, workshops and craft production, the meaning and function of art, religion, and the intersection of all of these with social structure, politics, and power in all Mississippian societies" (p. 258; emphasis added).
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