An important aspect about the Hohokam is that they were not a specific human group. Wallace, H. D., and Lindeman, M. W. (2003). Early Rock Art of the American West: The Geometric Enigma, University of Washington Press, Seattle. The Pima Indians. 127137. Gladwin, W., and Gladwin, H. S. (1929a). Cobb, C. R., Maymon, J., and McGuire, R. H. (1999). Patterson, A. Let us know if you have suggestions to improve this article (requires login). (2016). 2: Synthesis and Interpretations, Technical Series 80, Statistical Research, Tucson, AZ, pp. American Anthropologist n.s. A History of the Ancient Southwest, Bond Wheelwright Company, Portland, ME. The architecture of Honey Bee village. Excavations in the Santa Cruz River Floodplain: The Early Agricultural Period Component at Los Pozos, Anthropological Papers No. (eds. Although similar in many ways to both the Ancestral Puebloans and the Hohokam, the Mogollon retained a distinct cultural identity, and they had their own (eds. The Social Organization of the Tewa of New Mexico, Memoir No. Russell, W. G., Nez, N., and Martinez, D. (2011). Horned serpents, tradition, and the tapestry of culture. In Articles and writings by J. W. Simmons, Paper no. (2007). https://doi.org/10.1007/s10814-021-09159-z. (ed. A repressive religion is a religion that is repressive lol, Continue Learning about Religious Studies. Google Scholar. 175184. Book Archaeologists find these dwellings in sets of three or four around small courtyards. ), The Archaeology of Chaco Canyon: An Eleventh-Century Pueblo Regional Center, School of American Research Press, Santa Fe, NM, pp. (eds. 149168. (ed. (ed.) (2006). 42, American Rock Art Research Association, San Jose, CA, pp. Unknown Arizona and Sonora, 16931721: Luz de tierra incgnita, Part II, by Captain Juan Mateo Manje, Arizona Silhouettes, Tucson. Ethnographer, Missionary, Archaeologist, Folklorist, Linguist, Indigene, and so on. 39, Center for Archaeological Investigations, Southern Illinois University, Carbondale, pp. ), Reacomodos demogrficos del Clsico al Posclsico en el centro de Mxico, Instituto de Investigaciones Antropolgicas, Universidad Nacional Autnoma de Mxico, Mexico City, pp. West Mexico and the Hohokam. 2448, Archaeopress, Oxford, pp. Tedlock, D. (1985). Wilcox, D. R. (1979). Lomatuwayma, M., Lomatuwayma, L., and Namingha, Jr., S. (1993). Proceedings of the American Philosophical Society 86: 260263. Science Advances 4: eaas9370. 1, University of New Mexico Press, Albuquerque, pp. The rainmakers: The Olmec and their contribution to Mesoamerican belief and ritual. American Anthropologist o.s. Prehistory: Ootam. Dialectologia 10: 3357. Update to the Middle Gila Buffware ceramic sequence. (1992). The Hohokam Village Revisited, Southwestern and Rocky Mountain Division of the American Association for the Advancement of Science, Glenwood Springs, CO. Fields, V. M., and Zamudio-Taylor, V. Some observations on Hohokam figurines: Implications for early American Southwest connections with West Mexico. Proceedings of the National Academy of Sciences 111: 1298612991. Compound B at Casa Grande Ruins National Monument has two platform mounds. 91105. ), Twenty-Sixth Annual Report of the Bureau of American Ethnology, U.S. Government Printing Office, Washington, DC, pp. Wright, A. M. (2014). Whittlesey, Stephanie Michelle, Title: Schaafsma, P. (1980). (2008). Wallace, H. D. (1989). thesis, College of Letters, Arts, and Sciences, University of Arizona, Tucson. The Ancestral Pueblosthe Anasazi, Feathered, horned, and antlered serpents: Mesoamerican connections with the Southwest and Southeast. A., Villalpando, M. E., Punzo, J. L., and Minnis, P. E. (2015). Hopi Ruin Legends, ed. (ed. Published By: Original publisher Cooking status: Hohokam ideology, power, and social reproduction. ), American Indian Rock Art, Vol. 4, Gila Pueblo, Globe, AZ. Journal of Archeological Method and Theory 9: 6995. Ball courts. Zoomorphic iconography on Preclassic Hohokam red-on-buff pottery: A whole vessel study from the Gila River basin. Cultural identity and pride (186); Hohokam origins. Thibodeau, A. M., Lpez Lujn, L., Killick, D. J., Berdan, F. F., and Ruiz, J. (eds. Gumerman, G. J., and Haury, E. W. (1983). (ed. 2015 ( tDAR id: 396096), General ), The Archaeology of Hybrid Material Culture, Occasional Paper No. Boyd, C. E. (2016). 18, Arizona State University, Tempe, pp. Preucel, R. W. (1996). Author's name as listed in Library of Congress records, if part or section of a book or monograph. Final Report of Investigations among the Indians of the Southwestern United States, Carried on Mainly in the Years 1880 to 1885, Part 2, Papers of the Archaeological Institute of America, American Series No. ), An Archaeological Test of the Sites in the Gila ButteSantan Region, South-Central Arizona, Anthropological Research Papers No. ), Between Mimbres and Hohokam: Exploring the Archaeology and History of Southeastern Arizona and Southwestern New Mexico, Anthropological Papers No. (eds. Schaafsma, P. (2001). Shell. Kiva 60: 575618. (2013). Stckli, M., Howell, M., and Both, A. 103124. 228280. Whittlesey, S. M. (1997). (ed.) The Ancient Toltec civilization dominated present-day central Mexico from their capital city of Tollan ( Tula ). ), Environmental Change and Human Adaptation in the Ancient Southwest, University of Utah Press, Salt Lake City, pp. (ed. Santa Fe, N.M.: School for Advanced Research Press. What would you like to do now? It is possible that, through commerce, in addition to the various practical and tangible goods exchanged, might also have been acquired, new cultural and religious practices and beliefs. The inner sanctum of Feather Cave, a Mogollon sun and earth shrine linking Mexico and the Southwest. (ed. Later in time, after about 1150 or 1200 CE, people in the Hohokam region began building their houses as aboveground compounds within a walled courtyard. 3146. Senior Honors (B.A.) Indigenous history, religious theory, and the archaeological record: A holistic approach to the terminal Hohokam Classic period. Flower World/Mundo florido: Music Archaeology of the Americas/Arqueomusicologa de las Amricas, 6 volumes, Ekho-Verlag, Berlin. Recognizing the interaction between physical and spiritual worlds, Wright recreates an integrated culture history which examines petroglyphs in relation to agricultural terraces, trails, springs, and hilltops in the South Mountains and beyond., This work stands out for me as a template of how any analysis of a rock art site should be conducted. Transnational tales: A millennium of indigenous cultural interaction between the United States and Mexico. ), Great Towns and Regional Polities in the Prehistoric American Southwest and Southeast, University of New Mexico Press, Albuquerque, pp. (2002). Colton, H. S. (1939). Greater Mesoamerica: The Archaeology of West and Northwest Mexico, University of Utah Press, Salt Lake City. by Malotki, E., Northern Arizona University Press, Flagstaff. (ed. Thus the Hohokam are likely to remain permanent mysteries to us. 64-73 p. ill. By line: Author's name as appearing in the actual publication 2007. The Artifact 46: 1945. the hohkam religion was many different gods or goddesses that they sacrificed many different people by throwing them into a fire because they thought that How much is a biblical shekel of silver worth in us dollars? ), Religious Transformation in the Late Pre-Hispanic Pueblo World, Amerind Studies in Archaeology No. Posibles pasajes migratorios en el norte de Mxico y el suroeste de los Estados Unidos durante el Epiclsico y el Postclsico. In Williams, E., Snchez, M., and Gndara, M. Haury, E. W. (1937b). ), Archaeological Frontiers and External Connections, Handbook of Middle American Indians Vol. Notes, data, and photographs of the Sutherland Wash Rock Art District Recording Project, 20062012, on file, Coronado National Forest, Tucson, AZ. Martnez, R., Mendoza, L., and Vias, R. (2012). VanPool, C. S., and VanPool, T. L. (2012). ), Life in the Valley of Gold: Archaeological Investigations at Honey Bee Village, a Prehistoric Hohokam Ballcourt Village, Part 2, Anthropological Papers No. 597628. This is a preview of subscription content, access via your institution. American Antiquity 25: 547561. Nentvig, J. Lopez, D. (2008). (eds.) Wallerstein, I. Village growth and ritual transformation in the southern Southwest. ), Religion in the Prehispanic Southwest, Archaeology of Religion No. Your gift is invested back into tDAR's infrastructure to ensure this community-supported archive is sustainable! Tedlock, D. (1979). The Hohokam: Desert Farmers & Craftsmen: Snaketown, 19641965, University of Arizona Press, Tucson. Drawing the Southwest to scale: Perspectives on macroregional relations. Classic period pottery from the Yuma Wash site: Dating, provenance, and function. A landmark production offering a dynamic new synthesis of the Hohokam as it establishes new strategies for future research integrating rock art with social, religious, and political processes.Beautifully and clearly written, engaging the reader from start to finish, Southwestern archaeologists, especially those with particular familiarity with Hohokam prehistory, rock art scholars the world over, and archaeologists with a keen interest in prehistoric religion and research methods that elucidate these ancient practices will appreciate this work, and benefit from Wrights intelligent treatment of what others have sometimes mistaken for a facile subject matter. ), Interregional Interaction in Ancient Mesoamerica, University Press of Colorado, Boulder, pp. Gladwin, H. S., and Gladwin, W. (1930). MesoamericanSouthwestern relationships: An intellectual history. 10, Museum of Anthropology, University of Northern Colorado, Greeley. American Antiquity 70: 433456. Anasazi is the archaeological term used to describe prehistoric Puebloan peoples of the Four Corners region of the American Southwest. In Webster, L. D., and McBrinn, M. E. In Hays-Gilpin, K. A., and Schaafsma, P. The Greater Southwest and the Mesoamerican world system: An exploratory model of frontier relationships. In Granados, R. G. Wresting with analogy: A methodological dilemma in Upper Palaeolithic art research. Excavations, 1940 at University Indian Ruin, Tucson, Arizona, Southwestern Monuments Association Technical Series, Vol. Whittlesey, S. M. (2004). Ritual, Politics and Power, Yale University Press, New Haven, CT. Kidder, A. V. (1924). The evolution and dissemination of Mimbres iconography. Gladwin, W., and Gladwin, H. S. (1934). No human can be a religion, they can only found a religion. Archaeology Southwest 33(4): 9. The problem of contacts between the southwestern United States and Mexico. 1844. 110, Cambridge University, Cambridge. Nelson, B. People in the Hohokam region employed massive-scale irrigation farming. Griffith, J. S. (1992). Charles Corradino Di Peso: Expanding the frontiers of New World prehistory. In Scarborough, V., and Wilcox, D. R. The Papago Ceremony of Vkta, Indian Notes and Monographs 3(4), Museum of the American Indian, Heye Foundation, New York. Gregory, D. A., Stevens, M. N., Nials, F. L., Schurr, M. R., and Diehl, M. W. (2007). Part of Springer Nature. It provides a good case study for ritual practices in a context of social organization and will inform scholars in the broader anthropological and sociological realms. Paul F. Reed, preservation archaeologist. I am indebted to Janine Hernbrode and Peter Boyle for sharing data from their petroglyph inventories near Cocoraque Butte and Sutherland Wash. Ceramic typology, chronology, production, and circulation. Copy. In Mills, B. J., and Fowles, S.
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