Burials are either flexed or bundle types. The link with Hopewell is found in ceramics and in the interest in raptors and certain mammals. At one group, Sny-Magill (now a national monument in Iowa), Beaublein (1953) thought two mounds of the group to be Hopewellian in construction and content. McKern has reported several sites of the Effigy culture (McKern 1928; 1930), as well as the Wisconsin Hopewell - locally called the Trempealeau (McKern 1931). Jennings (1965a) and Rowe (1956) have attempted summaries of the Effigy culture. The sites often lie on ridges overlooking a stream valley. The mounds take about a dozen shapes: conical, biconical, oval, linear, panther, bear, bird (goose, raptor), deer, buffalo (?), turtle, lizard, wolf, or fox, and beaver. These are arranged in clusters or lines with no regularity as to the forms depicted; the linear and conical ones are mixed with the effigies. {Likely no relation to guides or spirits but rather to allow earth energy to build or flow in some manner enhancing or guarding the people. Their ancestral forefathers who are often dug up and moved in the Iroquois or eastern regions mimics practices carried on around the world. [There is a genetic energy and spiritual reality that psychology has shown to exist between family members separated at birth (Harvard) and especially 'twins' (Minnesota's University).]} The groups may contain dozens of mounds...

In New York, Ritchie (1965) identifies Hopewell in the artifacts and mounds of the Squawkie Hill phase; earlier, he had incorporated this phase in his Point Peninsula culture series. Griffin (1964) also notes the Hopewellian content of the New York finds. Furthermore, he mentions the extension of dentate rocker stamping on pottery well beyond the appearance of other Hopewell traits and also comments on the blurring or fading of the Hopewell complex after about A.D. 250.