Managing collections means ensuring that the data about them are useful, available, and accurate. In addition to the technical aspects of data management, there are layers of political and social structure that direct the construction and use of collections data. The Minnesota Historical Society (MNHS) employs a set of data standards that allows us to gather electronic cataloging data from a wide community of archaeology researchers who are depositing collections at our institution. Though met with initial resistance, these standards have facilitated publication in Open Context as linked open data. Furthermore, institutional discussions concerning Creative Commons licensing and the cultural sensitivity of collections data were precipitated by publication, highlighting the role of social agreement in data management. We found that successful employment of data standards must take into account the needs of the various stakeholders and further their interests. Standards will be most useful and successful when they are lightweight, are supported by training and documentation, and exist as part of a system that allows for more than one way to characterize the collections.

Identity is a concept that shifts over the lifespan in association with relational interactions. This study documents and interprets the cultural systems influencing shifts in identity during maturation in hunter-gatherers from Point Hope, Alaska through archaeological mortuary practices. Grave goods, body position, body orientation, and burial depth (underground versus surface) were recorded for Ipiutak (1500–1100 BP) and Tigara (800–400 BP) cultures. Age was estimated using tooth formation. No age differences in burial depth were found, likely reflecting environmental constraints. Changes in body orientation, body position, and grave-good allocation were found between three and four years with another increase in grave-good allocation after age six. A larger age range of individuals without grave goods was found at Tigara. Changes in bodily orientation and position likely reflect beliefs surrounding the soul. The initial presence of animal implements may represent gifting of amulets, while increases in these items at later ages indicate continued maturation. Differences in the age ranges of individuals without animal implements between the two sites may reflect stronger delineations of social prestige at Ipiutak. These findings hint at the complex relational pathways associated with the formation of identity in prehistoric hunter-gatherer communities.