Megan Kassabaum has developed a useful approach for interpreting feasting remains, but its application to the Feltus site demonstrates that modifications need to be made. In particular, the characterization of competitive feasting is too simplistic, and her model does not include work types of feasts, which may be responsible for the remains at the Feltus site. The interpretation of feasting at the Feltus site as resulting from social solidarity needs of a dispersed egalitarian society appear questionable on the basis of a high incidence of special meat, the occurrence of smoking pipes, monumental architecture, and indications of possible human sacrifices.

Places such as Poverty Point, Mound City, and Chaco Canyon remind us that the siting of ritual infrastructure in ancient North America was a matter of cosmological precedent. The cosmic gravity of these places gathered persons periodically in numbers that challenged routine production. Ritual economies intensified, but beyond the material demands of hosting people, the siting of these places and the timing of gatherings were cosmic work that preconfigured these outcomes. A first millennium AD civic-ceremonial center on the northern Gulf Coast of Florida illustrates the rationale for holding feasts on the end of a parabolic dune that it shared with an existing mortuary facility. Archaeofauna from large pits at Shell Mound support the inference that feasts were timed to summer solstices. Gatherings were large, judging from the infrastructure in support of feasts and efforts to intensify production through oyster mariculture and the construction of a large tidal fish trap. The 250-year history of summer solstice feasts at Shell Mound reinforces the premise that ritual economies were not simply the amplification of routine production. It also suggests that the ecological potential for intensification was secondary to the cosmic significance of solstice-oriented dunes and their connection to mortuary and world-renewal ceremonialism.

Archaeological excavations carried out at Turó del Calvari (Tarragona, Spain) have revealed a protohistoric building interpreted as one of the earliest enclosures of power operating during the Early Iron Age in the northeast of the Iberian Peninsula. The structure is exceptional in several respects: the techniques of construction, the materials used, and the topographic situation. The building is perfectly integrated in the landscape and has an exquisite geometrical design, with measurement units based on the Iberian foot. The intended beauty in having used the golden ratio in its construction and an orientation that is both stellar and solar demonstrates the existence at that time of a complete series of mechanisms of representation and territorial control. This was based on the use of rituals and feasts as elements of political cohesion by an emergent elite within a process that reproduced a scaled-down Mediterranean cultural system in an indigenous space.