hohokam religious beliefs

(eds.) The Road to Aztlan: Art from a Mythic Homeland, Los Angeles County Museum of Art, Los Angeles. (ed. 135153. The Hohokam decorated pottery with a red-on-buff design and made jewelry of turquoise. Colton, H. S. (1938). Popol Vuh: The Sacred Book of the Maya, University of Oklahoma Press, Norman. (eds. A. In Hedges, K., and McConnell, A. DeMarrais, E., Castillo, L. J., and Earle, T. (1996). (eds. American Antiquity 59: 920. Patterson, A. they sacrificed many different people by throwing them into a fire Copper Bell Trade Patterns in the Prehispanic U.S. Southwest and Northwest Mexico, Archaeological Series No. Thompson, M., Gilman, P. A., and Wyckoff, K. C. (2014). 2, 2nd ed., transl. 1844. thesis, Department of Anthropology, University of Wisconsin, Milwaukee. Weaver, D. E, Jr. (1985). C. P. (2016). 4, R. Wauchope, general editor, University of Texas Press, Austin, pp. 2023 Springer Nature Switzerland AG. Casa Grande, Arizona. Ray certainly did not found a religion. Early Rock Art of the American West: The Geometric Enigma, University of Washington Press, Seattle. Google Scholar. thesis, Department of Anthropology, Trent University, Peterborough, Ontario. In Fish, P. R., and Reid, J. J. Vargas, V. D. (1995). by Malotki, E., Northern Arizona University Press, Flagstaff. Hayden, J. D. (1970). Pyrite-encrusted mirrors at Snaketown and their external relationships to Mesoamerica. Searcy, M. (2014). Huhugam. 566573. Wallace, H. D. (2004). American Archaeology 18(2): 3843. Caseldine, C. R. (2020). In Wallace, H. D. A., and Lyons, P. D. (2006). Author's name as listed in Library of Congress records, if part or section of a book or monograph. Arizonas Tucson City Council unanimously approved a measure to give back more than 10 acres of ancestral land to the Tohono O'odham Nation. 3444. Hohokam origins. Clark, J. J. (eds.) Hohokam village formation in the Phoenix and Tucson Basins. Notes, data, and photographs of the Sutherland Wash Rock Art District Recording Project, 20062012, on file, Coronado National Forest, Tucson, AZ. Excising culture history from contemporary archaeology. 24, Harvard University Press, Cambridge, MA. Russell, L. H. (1930). (ed.) The Hohokam tradition is characterized by red-on-buff pottery, architecture, cremation burials, and irrigation system. Wallace, H. D. (2012a). 17, Museum of Northern Arizona, Flagstaff. ), The Archaeology of Chaco Canyon: An Eleventh-Century Pueblo Regional Center, School of American Research Press, Santa Fe, NM, pp. tDAR (the Digital Archaeological Record) is the digital repository of the Center for Digital Antiquity, a collaborative organization and university Center at Arizona State University. A. Petroglyphs and bell rocks at Cocoraque Butte: Further evidence of the Flower World belief among the Hohokam. Bandelier, A. F. (1892). Gladwin, W., and Gladwin, H. S. (1929b). Archaeologists find these dwellings in sets of three or four around small courtyards. Science Advances 4: eaas9370. ), Southwest, Handbook of North American Indians, Vol. Names of the four culture roots in the Southwest. Journal of the Southwest 47: 571614. (ed. In Granados, R. G. In Whittlesey, S. M., Cioleck-Torrello, R., and Altschul, J. H. Bostwick, T. W. (2001). Monaghan, G. W., and Herrmann, E. W. (2019). ), The Archaeology of Regional Interaction: Warfare and Exchange Across the American Southwest and Beyond, University of Colorado Press, Boulder, pp. The Stratigraphy and Archaeology of Ventana Cave, Arizona, University of Arizona Press, Tucson. In Wallace, H. D. The Role of a Puchteca System in Hohokam Exchange, Ph.D. dissertation, Department of Anthropology, New York University, New York. 6167. Chard, C. S. (1940). Unregulated diffusion from Mexico into the Southwest prior to AD 700. Senior Honors (B.A.) The horned serpent tradition in the North American Southwest. Gregory, D. A., Stevens, M. N., Nials, F. L., Schurr, M. R., and Diehl, M. W. (2007). Comments on A trial survey of Mexican-Southwestern architectural parallels. El Palacio 63: 299309. In Gladwin, H. S., Haury, E. W., Sayles, E. B., and Gladwin, N. WebHohokam: [noun] a member of a prehistoric desert culture of the southwestern U.S. centering in the Gila Valley of Arizona and characterized especially by irrigated agriculture. Subjects: Document-level OCM identifiers given by the anthropology subject indexers at HRAF ), The Forked Juniper: Critical Perspectives on Rudolfo Anaya, University of Oklahoma Press, Norman, pp. Larger villages then had a different kind of central construction: large platform mounds, often with structures on top, that appear to have been the place for religious and political activities. 95110. Masters (M.A.) Hedges, K. (1994). Hedges, K. (1993). ), Painting the Cosmos: Metaphor and Worldview in Images from the Southwest Pueblos and Mexico, Bulletin No. In VanPool, C. S., VanPool, T. L., and Phillips Jr., D. A. Foster, M. S., and Gorenstein, S. (2008). WebDefinition of hohokam in the Definitions.net dictionary. Kiva 79: 280299. Symbols and Sociopolitical Organization: Mesoamerican Iconography in the U.S. Southwest/Northwest Mexico, Ph.D. dissertation, Department of Anthropology, University of Oklahoma, Norman. In Wallace, H. D. Typological and iconographic analyses of Casas Grandes pottery at the Milwaukee Public Museum. (ed. Molitor, M. (1981). Representations of the Mesoamerican creation saga are seen on Mimbres pottery. B., and Lyons, P. D. (2013). Underhill, R. M. (1948). 2007. Exploring the production and social significance of Salado polychrome at central Phoenix Basin Hohokam sites. Ritual transformation and cultural revitalization: Explaining Hohokam in pre-AD 1000 southeastern Arizona. In Villalpando, M. E., and McGuire, R. H. The Interaction of Hohokam Ideology and Religious Beliefs in the Hohokam Practice of Dual Cemeteries. Pattern diffusion from Mexico into the Southwest after AD 600. Wallerstein, I. American Antiquity 70: 433456. Chenault, M. L., and Lindley, J. M. (2006). Plausible ethnographic analogies for the social organization of Hohokam canal irrigation. Der Unterbau des Dramas, Vortrage der Bibhothek Warburg 7, B. G. Teubner, Leipzig. Haury, E. W. (1976). Lpez Austin, A. Revitalization movements. Gladwin, W., and Gladwin, H. S. (1934). 6473. 9, Smithsonian Institution Press, Washington, DC, pp. Trading networks 2. Moulard, B. L. (2002). (eds. Mexicos Indigenous Past, trans. 543612. They go along singing: Reconstructing the Hopi past from ritual metaphors in song and image. 115, Arizona State Museum, University of Arizona, Tucson. However, while the iconography may have been new to Hohokam media, the religious themes were not. They can express religious beliefs and be a way for people to express their identity. 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. Mesoamrica, el noroeste de Mxico y el suroeste de Estados Unidos. Serpents in the prehistoric Pecos Valley of southeastern New Mexico. Author: Author's name as listed in Library of Congress records Doyel, David E. (David Elmond), 1946-Lekson, Stephen H. White, Devin Alan Title: Tradition Summary: Hohokam Published By: Original publisher New Haven, Conn.: (2005). American Antiquity 30: 297309. A. 231286. 7, Prehistory Press, Madison, WI, pp. Serpent Mound: Still built by the Adena, and still rebuilt during the Fort Ancient period. Rudo ensayo: Tentativa de una descripcin geogrphica de la provincia de Sonora, transcr. The Mesoamerican ballgame in the American Southwest. Wilcox, D. R., Weigand, P. C., Wood, J. S., and Howard, J. In Hedges, K. WebOverview. Midcontinental Journal of Archaeology 44: 5783. Other archaeologists prefer to identify ancient Arizona as part of the Oasisamerica tradition and instead call Hohokam the Oasisamericans. Nevertheless, Hohokam are one of the four major cultures of the American Southwest and Northern Mexico, according to Southwestern archaeology . Journal of Archaeological Research 25: 373420. VanPool, T. L., VanPool, C. S., Rakita, G. F. M., and Leonard, R. D. (2008). (ed. Wilcox, D. R. (1991b). Tedlock, D. (1985). (2020). 783827. (eds.) Neurath, J. In Wallace, H. D. In Neff, H. 4066. Kiva 60: 575618. I am also grateful to Katherine Cerino for her insight into the petroglyph depictions of horned serpents, as well as for proofreading earlier versions of this paper. Pots are more than household equipment. Chapter (eds.) (2010). The evolution of Hohokam ceremonial systems. In Articles and writings by J. W. Simmons, Paper no. (ed. 4, Gila Pueblo, Globe, AZ. Hohokam ceramics, Hohokam beliefs. Journal of Texas Archaeology and History 2: 4557. Wallace, H. D. (2016). (eds. 239265. Some notes on the snake pictographs of Nine Mile Canyon, Utah. Mathiowetz, M. D. (2011). Kelley, J. C., and Kelley, E. A. Ball courts. (eds. Kelley, J. C. (1966). 103119 (unpublished). (eds. 50, Archaeology Southwest, Tucson, AZ. Explore the major concepts, places, cultures, and themes that Southwestern archaeologists are exploring today in our Introduction to Southwestern Archaeology. Southwest United States and northwestern Mexico: Geography and culture. (eds. A repressive religion is a religion that is repressive lol, Continue Learning about Religious Studies. 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 Religion in the Prehispanic Southwest, Altamira Press, Lanham, MD. (ed. Midcontinental Journal of Archaeology 42: 201222. Shamanism: Archaic Techniques of Ecstasy, translated by W. R. Trask, Bollingen Foundation, New York. In Smith, C. Oriental Despotism: A Comparative Study of Total Power, Yale University Press, New Haven, CT. Wright, A. M. (2011). North Mexico and the correlation of Mesoamerican and southwestern cultural sequences. (eds. ), Migrants and Mounds: Classic Period Archaeology of the Lower San Pedro Valley, Anthropological Papers No. ), Painting the Cosmos: Metaphor and Worldview in Images from the Southwest Pueblos and Mexico, Bulletin No. Birds and serpents in Hohokam art. 8, University of Arizona Press, Tucson, pp. Records on the rocks: Strange hieroglyphs mark Arizona archeology. Bandelier, A. F. (1884). 6, Gila Pueblo, Globe, AZ. 49, Archaeology Southwest, Tucson, AZ, pp. The rainmakers: The Olmec and their contribution to Mesoamerican belief and ritual. (eds.) Switzer, R. R. (1971). 18, Archaeological Society of New Mexico, Albuquerque, pp. Bell, C. (1997). 91105. Aaron M. Wright. Google Scholar. Distribution and Significance of Ball Courts in the Southwest, Papers of the Excavators Club 1(2), Cambridge, MA. 67, Museum of Northern Arizona, Flagstaff, pp. The Hohokam and Mesoamerica. 54, Arizona State University, Tempe. 2, Maxwell Museum of Anthropology, Albuquerque, NM, pp. 45, Archaeology Southwest, Tucson, AZ, pp. In Neitzel, J. E., (ed. mortuary practices, Geographic Keywords ), The Oxford Handbook of North American Archaeology, Oxford University Press, Oxford, pp. (2008). (eds. Hays-Gilpin, K. A., and Hill, J. H. (1999). Lewis, B. V. (2020). McGuire, R. H. (2012). (1957). ), The Hohokam: Ancient People of the Desert, School of American Research Press, Santa Fe, NM, pp. Sekaquaptewa, E., and Washburn, D. K. (2004). (eds. Di Peso, C. C. (1956). (ed. VanPool, T. L., Palmer, C. T., and VanPool, C. S. (2008). Kiva 52: 105126. (2001). B. ), Proceedings of the Second Salado Conference, Globe, Arizona, 1992, Arizona Archaeological Society, Phoenix, pp. From A.D. 900 to 1400 Hohokam A reevaluation of Mesoamerica in the Southwest through the examination of Hohokam and northwest Mexican relationships south of the lower Salt River, central Arizona. On the back of this paper, note something signicant you learned about each of the following Native American groups: Kashaya Pomo Kwakiutl Pueblo Iroquois CHAPTER1 1. Doyel, D. E., Fish, S. K., and Fish, P. R. Document Number: HRAF's in-house numbering system derived from the processing order of documents McGuire, R. H. (1980). 7790. Pailes, M. (2017b). Crown, P. L. (2016). Ancestral Pueblo people in the western part of the Southwest were primarily dry or floodwater farmers, and developed a set of religious beliefs that emphasize the sacred importance of rain and concentrate an annual cycle of religious ritual on rain making. PictographsMontezumas Head, Hieroglyphic Canyon, Phoenix Mt. (eds.) B. In Lange, R. C., and Germick, S. Hohokam religion: An archaeologists perspective. 1729. The Modern World System, Academic Press, New York. Journal of the Southwest 57: 1102. Schroeder, A. H. (1956). In Fifth Annual Report of the Executive Committee of the Archaeological Institute of America, University Press, Cambridge, MA, pp. The role of the direct historical approach in North American ethnoarchaeology: A northern perspective. Kiva 81: 3161. Storia Antica del Messico, Tomo I, Gregorio Biasini allInsegna di Pallade, Cesena, Italy. In Phillips, Jr., D. A., and Ware, J. The denomination refers to a more or less shared culture in a territory. 13, American Ethnological Society, Augustin, NY. Do Eric benet and Lisa bonet have a child together? Religion: An Anthropological View, Random House, New York. (eds. In Lange, R. C., and Germick, S. Wallace, H. D. (2014). (eds. Rethinking the core-periphery model of the pre-Classic period Hohokam. Lekson, S. H. (2008). The place of rock art in the linguistic history of Texas: American Indian languages. (1995). Corrections? Webmounds; cremation with inhumation. Hill, J. H. (1992). (eds.) Dialectologia 10: 3357. Washburn, D. K., and Fast, S. (2018). 1, American Rock Art Research Association, Tucson, AZ. Kelly, I. T. (1944). Kiva 81: 247263. Was Aztec and Mixtec turquoise mined in the American Southwest? (ed. American Antiquity 33: 2544. (eds.) Journal of Social Archaeology 11: 361386. 2005-01, Center for Desert Archaeology, Tucson, AZ. 235251. With Zig-Zag Lines Im Painted: Hohokam Petroglyphs on Tempe Butte, Arizona, Loendorf and Associates, Tempe, AZ. 5, Gila Pueblo, Globe, AZ. The Myths of the Opossum: Pathways of Mesoamerican Mythology, trans. Tianduowa, Z., Woodson, K. C., and Ertsen, M. W. (2018). Boyce, I. M. (2016). 245251. The darts of dawn: The Tlahuizcalpantecuhtli Venus complex in the iconography of Mesoamerica and the American Southwest. Haury, E. W. (1932). Dutton, B. P. (1963). Phillips Jr., D. A. 4, University Press, Cambridge, MA. (ed. Religions of Mesoamerica, 2nd ed., Waveland Press, Long Grove, IL. ), Themes in Southwest Prehistory, School of American Research Press, Santa Fe, NM, pp. Bayman, J. M. (1996). 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. Lightning celts and corn fetishes: The Formative Olmec and the development of maize symbolism in Mesoamerica and the American Southwest. Raat, W. Dirk (2015). Papago Indian Religion, Contributions to Anthropology No. A case for Yuman participation in the Hohokam regional system. An analysis of the pipette element in Hohokam rock art. Copyright 2018 Digital Antiquity. Ancient Mesoamerica 9: 183232. 3366. 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. ), The Mesoamerican Ballgame, University of Arizona Press, Tucson, pp. How much is a biblical shekel of silver worth in us dollars? ), El norte de Mxico y el sur de Estados Unidos: Tercera reunin de mesa redonda sobre problemas antropolgicos de Mxico y Centro Amrica, Sociedad Mexicana de Antropologa, Mexico City, pp. From a careful consideration of the inception and breadth of each, I argue that Hohokam artisans began to portray these subjects in concert with a religious revitalization movement that drew a degree of inspiration from the south. Di Peso, C. C. (1979). 371406. Ethnographer, Missionary, Archaeologist, Folklorist, Linguist, Indigene, and so on. The Hohokam-Toltec Connection: A Study in Culture Diffusion, Occasional Papers in Anthropology, Archaeology Series No. 597628. 2007. Hohokam Indians of the Tucson Basin, University of Arizona Press, Tucson. ), Touching the Past: Ritual, Religion, and Trade of Casas Grandes, Popular Series No. People used these for gatherings and for a ball game that was probably similar to those played among Mesoamerican societies. The Architecture of the Casa Grande and Its Interpretation, Archaeological Series No. (2011). Wilcox, D. R. (1979). because they thought that the gods provided sun, earth, etc. Flower World iconography and metaphor of the southern Colorado Plateau: The Puerco and Little Colorado River watersheds. The name Hohokam means "those who have gone" in the language of the O'odham, the contemporary Native American inhabitants of southern Arizona. 10, Pueblo Grande Museum, Phoenix, and Anthropological Papers No. 1984. A religion is a religion and a belief is a belief. Ritual and Religion in the Making of Humanity, Cambridge Studies in Social and Cultural Anthropology No. 509530. 41, Arizona Archaeological Society, Phoenix. (ed. (2007). Native Culture of the Southwest, Publications in American Archaeology and Ethnology 23(9), University of California, Berkeley. 25, Gila Pueblo, Globe, AZ, pp. Masters (M.S.) Hansen, R. D., Ley, E. S., and Meja, H. E. (2011). 248-258. HRAF's unique document identifier. Kelley, J. C. (1960). ), Foundations of Anasazi Culture: The Basketmaker-Pueblo Transition, University of Utah Press, Salt Lake City, pp. The University of Utah Press J. Willard Marriott Library 295 South 1500 East, Suite 5400 Salt Lake City, UT 84112, Winner of the Don D. and Catherine S. Fowler Prize, Brings a scientific calculus to bear on the interpretation of Hohokam rock art that is far more sophisticated than any earlier attempts. David R. Wilcox, adjunct professor of anthropology, Northern Arizona University, and senior research associate, Museum of Northern Arizona. (eds. 9, BAR International Series No. Hause, M. T. (1992). Oravec, C. (2014). ), American Indian Rock Art, Vol. Mesoamerica, the Hohokam, and the Tucson Basin. These dramatic changes were followed by the Salado phenomenons arrival. In Savage Jr., W. W., and Thompson, S. I. ), XXIV simposio de investigaciones arqueolgicas en Guatemala, 2010, Museo Nacional de Arqueologa y Etnologa, Asociacin Tikal, Guatemala, pp. Resultados de la temporada de investigaciones 2009: Proyecto Cuenca Mirador. Roosevelt 9:6: A Hohokam Site of the Colonial Period, Medallion Papers No. by Ortiz de Montellano, B. R., and Ortiz de Montellano, T., University of New Mexico Press, Albuquerque. Journal of Anthropological Research 48: 117144. The Ethnogeography of the Tewa Indians, Annual Report of the Bureau of American Ethnology Vol. Tepimans, Yumans, and other Hohokam. Clark, T. C., Heidke, J. M., Markel, M. K. and Lavayn. In Webster, L. D., and McBrinn, M. E. Cordell, L. (1997). Unknown Arizona and Sonora, 16931721: Luz de tierra incgnita, Part II, by Captain Juan Mateo Manje, Arizona Silhouettes, Tucson. (eds. The Upper Pima of San Cayetano del Tumacacori: An Archaeological Reconstruction of the Ootam of Pimeria Alta, Publication No. Below is the article summary. (2018). Beliefs and Holy Places: A Spiritual Geography of the Pimera Alta, University of Arizona Press, Tucson. (1933). Haury, E. W. (1950). Presented at The 80th Annual Meeting of the Society for American Archaeology, San Francisco, California. Flower Worlds: Religion, Aesthetics, and Ideology in Mesoamerica and the American Southwest, University of Arizona Press, Tucson. The Iconography of Connectivity Between the Hohokam World and Its Southern Neighbors. A Method for Designation of Cultures and Their Variations, Medallion Papers No. Lekson S. H. (2014). WebHohokam definition, of, belonging to, or characteristic of an American Indian culture of the central and southern deserts of Arizona, about a.d. 4501450, roughly contemporaneous 5, AltaMira Press, Lanham, MD, pp. (eds. Human Ecology 46: 735746. https://doi.org/10.1007/s10814-021-09159-z, DOI: https://doi.org/10.1007/s10814-021-09159-z. ), Selected Papers of Anthropological and Ethnological Sciences, University of Pennsylvania Press, Philadelphia, pp. Posibles pasajes migratorios en el norte de Mxico y el suroeste de los Estados Unidos durante el Epiclsico y el Postclsico. Upland Salado Iconography and Religious Change, The Arizona Archaeologist No. 2020 Archaeology Southwest (ed. 2, University of Oklahoma Press, Norman, pp. (eds. Midcontinental Journal of Archaeology 44: 8493. The appearance of Salado Polychrome pottery likely indicated new, perhaps competing, religious beliefs. Learn more about Institutional subscriptions. The Diurnal Path of the Sun: Ideology and Interregional Interaction in Ancient Northwest Mesoamerica and the American Southwest, Ph.D. dissertation, Department of Anthropology, University of California, Riverside. Quetzalcoatl and the horned and feathered serpent of the Southwest. 117121. Haury, E. W. (1945a). Clark, J. J., Huntley, D. L., Hill, J. Whittlesley studies 'ceramics to explore Hohokam ideology, beliefs, and ritual.' 69123. Salvage Archaeology in Painted Rocks Reservoir, Western Arizona, Anthropological Papers No. ), Astronomy and Ceremony in the Prehistoric Southwest, Papers No. In Noble, D. G. 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 traditions in architecture, ceramics, religion, and burial practices, which began to develop as a distinctive cultural pattern around A.D. 200, but was essentially gone by A.D. 1450, like Whittlesey, S. M. (1997). (2001). ), Hohokam Farming on the Salt River Floodplain: Refining Models and Analytical Methods, Anthropological Papers No. 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. Kelley, J. C., and Abbott, E. (1971). WebThe Pueblo Indians, situated in the Southwestern United States, are one of the oldest cultures in the nation. (eds. Ellis, F. H., and Hammack, L. (1968). Jones, B. M., Jr., and Drover, C. E. (2018b). Visual prayer and breath bodies: Flower World metaphor in Pueblo III and IV rock art. HRAF's in-house numbering system derived from the processing order of documents. 9, ASM Archives A-50, Arizona State Museum, University of Arizona, Tucson, pp. Journal of the Southwest 60: 73113. In Nielson-Grimm, G., and Stavast, P. ), Encyclopedia of Global Archaeology, Springer, New York. Archaeology Southwest Magazine 21(1): 8. by Black, J., Longman, Hurst, Rees, Orme, and Brown, London. 920, Archaeopress, Oxford. Wright has maximally exploited all means available to understand the rock art with a multiplicity of views, guided by contemporary scholarship in the related disciplines, but with a corpusin a limited, well defined context. Becoming Aztlan: Mesoamerican Influence in the Greater Southwest, AD 12001500, University of Utah Press, Salt Lake City. 9199. Russell, W. G., and Wright, A. M. (2008). Lpez Austin, A. In Swartz, D. L. The Pima Indians. ), Kachinas in the Pueblo World, University of New Mexico Press, Albuquerque, pp. Prehistory: Ootam. (eds. The date or dates that the information in the document pertains to (often not the same as the field date). 2016-101, Archaeology Southwest, Tucson, AZ. 115134. Stckli, M., Howell, M., and Both, A. (ed. Hunt, R. C., Guillet, D., Abbott, D. R., Bayman, J., Fish, P., Fish, S., Kintigh, K., and Neely, J. (2015). (2002). The Kayenta diaspora and Salado meta-identity in the late precontact U.S. Southwest. (eds. Indigenous mythology from present-day Mexico. ), The Archaeology of Hybrid Material Culture, Occasional Paper No. In Young, L. C., and Herr, S. A. 2349. Lack, A. D. (2013). (1954). (eds. Journal of Field Archaeology 23: 403420. In Mathien, F. J., and McGuire, R. H. Wallace, H. D. (2012b). The Davis Ranch Site: A Kayenta Immigrant Enclave in Southeastern Arizona, University of Arizona Press, Tucson. ), Southwest, Handbook of North American Indians, Vol. In Clark, J. J., and Lyons, P. D. More recently, some have drawn direct parallels between Mesoamerican and Hohokam beliefs, religious institutions, ritual practices, and symbolism (e.g., Chenault Sacred water and water-dwelling serpents: What can Yuman oral tradition tell us about Yuman prehistory? (eds. McGuire, R. H. (2011b). (eds. (eds.) (eds. Wallace, H. D. (1995). (2000). I show that the iconography references Archaic religious archetypes and cosmological principles that probably accompanied the spread of agriculture millennia before the formation of the Hohokam world. ), Touching the Past: Ritual, Religion, and Trade of Casas Grandes, Museum of Peoples and Cultures, Brigham Young University, Provo, UT, pp. Their vast canal networks include some canals more than 20 miles long. Abbott, D. R., and Schaller, D. M. (1992). Omissions? ), Olmec Art and Archaeology in Mesoamerica, Yale University Press, New Haven, CT, pp. 83103. Preuss, K. T. (1930). 149168. 4761. Religious beliefs (770); Abstract: Brief abstract written by HRAF anthropologists who have done the subject indexing for the document (2003). 5192. Mimbres Painted Pottery, 2nd ed., School of American Research Press, Santa Fe, NM. In Mills, B. J., and Fowles, S. In Minnis, P. E., and Whalen, M. E. Rather than representing a new religion, I suggest Hohokam artisans materialized these long-established and unquestioned principles in novel iconographic ways as a means of naturalizing and ordaining the rapid social change that accompanied the religious revitalization movement. (ed. ), Southwest, Handbook of North American Indians, Vol. Feinman, G. M., and Neitzel, J. E. (2020). In Carlson, J., and Judge, W. J. McGuire, R. H., and Villalpando, M. E. (2007). The Ancient Toltec civilization dominated present-day central Mexico from their capital city of Tollan ( Tula ). In Fauconnier, F., and Lemaitre, S. (2006). Mesoamerican antecedents of Sikyatki-style geometric patterns on textiles depicted in murals of the American Southwest. Hernbrode, J., and Boyle, P. C. (n.d.a). Ceramic typology, chronology, production, and circulation. Cultural identity and pride (186); Archaeology Southwest, 300 N Ash Ave, Tucson, AZ, 85701, USA, You can also search for this author in (2011). Schaafsma, P. (2015). In Rice, G. E., Wilcox, D. R., Rafferty, K., and Schoenwetter, J. ), Archaeological Frontiers and External Connections, Handbook of Middle American Indians Vol. Greater Mesoamerica: The Archaeology of West and Northwest Mexico, University of Utah Press, Salt Lake City. Between about 800 and 1100 CE, many villages also had large earthen constructions that archaeologists identify as ballcourts. Evans, V. R., and Lail, W. K. (2015). Researchers commonly frame this connectivity in economic or cultural evolutionary terms that position Hohokam communities as somehow descendant from or dependent on more complexly and hierarchically organized societies far to the south. ), The Roosevelt Community Development Study, Vol. Russell, F. (1908). In Reed, P. WebThe Interaction of Hohokam Ideology and Religious Beliefs in the Hohokam Practice of Dual Cemeteries Author (s): Glen Rice Year: 2015 Summary From A.D. 900 to 1400 Hohokam Mathiowetz, M. (2019). WebReligion on the Rocks Hohokam Rock Art, Ritual Practice, and Social Transformation By Aaron M. Wright Winner of the Don D. and Catherine S. Fowler Prize We are nearly all Haury, E. W. (1937c). Journal of Religion, Conflict, and Peace 4(2): 121. ), Shamanism and Rock Art in North America, Special Publication 1, Rock Art Foundation, San Antonio, TX, pp. Symmetry analysis of step fret patterns on ceramics and other media from Mesoamerica and the American Southwest: Continuities and changes in a shared pattern system. In Williams, E., Snchez, M., and Gndara, M. Schroeder, A. H. (1965). Foreword to the reissue. Wilcox, D. R., and Sternberg, C. (1983). Ceremonial Patterns in the Greater Southwest, Monograph No. Gladwin, H. S. (1948). Information and translations of hohokam in the most comprehensive Archaeology Southwest 33(4): 9. Kiva 81: 230. Davis, E. H. (1920). Thompson, M. (1999). Gladwin, W., and Gladwin, H. S. (1935). This paper owes to discussions with some fine scholars, and to the writings of many others. They SAA 2015 abstracts made available in tDAR courtesy of the Society for American Archaeology and Center for Digital Antiquity Collaborative Program to improve digital data in archaeology. Yuccas, butterflies, and flute players: The significance of San Juan Basketmaker rock art in the Flower World image complex. In Holmes, W. H. The Hohokam: Desert Farmers & Craftsmen: Snaketown, 19641965, University of Arizona Press, Tucson. Weigand, P. C., Harbottle, G., and Sayre, E. V. (1977). Hernbrode, J., and Boyle, P. C. (2017). Smith, M. E., and Berdan, F. F. Mesoamerica and the southwestern United States. In Wallace, H. D. (eds. 200, Arizona State Museum, University of Arizona, Tucson. WebHohokam Banner image by Robert B. Ciaccio People who resided in the Hohokam (ho-ho-kahm) region were among the ancestors of contemporary southern desert populations, In Loendorf, L. L., Chippindale, C., and Whitley, D. S. Stephanie M. Whittlesley, HRAF Publication Information: New Haven, Conn.: 1, Spain in the West Vol.
Chantilly High School Football Coach, Articles H