hohokam religious beliefs

), Collected Papers in Honor of Erik Kellerman Reed, Papers No. Google Scholar. 26, Gila Pueblo, Globe, AZ. In Smith, C. 9, BAR International Series No. Wasley, W. W., and Johnson, A. E. (1965). North Mexico and the correlation of Mesoamerican and southwestern cultural sequences. Human Relations Area Files, 2010. 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. Introduction to Zui ceremonialism. common patterns of trade, views of land use, religious beliefs, and social values that they all shared. Hohokam craft economies and the materialization of power. (2006). Gateway to another world: The symbolism of supernatural passageways in the art and ritual of Mesoamerica and the American Southwest. ), Southwest, Handbook of North American Indians, Vol. (1995). 13, American Ethnological Society, Augustin, NY. 2448, Archaeopress, Oxford, pp. The Cave Paintings of Baja California: The Great Murals of an Unknown People, Copley Press, La Jolla, CA. In Wallace, H. D. Schroeder, A. H. (1966). Archaeologists have long compared the Hohokam world of the North American Southwest to contemporary traditions in Mesoamerica and West Mexico. Foster, M. S., and Gorenstein, S. Wilcox, D. R., and Sternberg, C. (1983). 45, Archaeology Southwest, Tucson, AZ, pp. ), The Archaeology of Regional Interaction: Warfare and Exchange Across the American Southwest and Beyond, University of Colorado Press, Boulder, pp. 121138. ), Exploring the Hohokam: Prehistoric Desert Peoples of the American Southwest, Amerind Foundation New World Series No. Yuccas, butterflies, and flute players: The significance of San Juan Basketmaker rock art in the Flower World image complex. Preuss, K. T. (1905). Wright, A.M. (eds.) Plateau 3: 1225. ), Between Mimbres and Hohokam: Exploring the Archaeology and History of Southeastern Arizona and Southwestern New Mexico, Anthropological Papers No. Shared image metaphors of the corn lifeway in Mesoamerica and the American Southwest. In Wallace, H. D. min long: -115.532; min (ed. American Antiquity 82: 117. The Origins and Significance of Snake-Lightning Cults in the Pueblo Southwest, Special Report No. Munson, M. K., and Hays-Gilpin, K. (2017). ), American Indian Rock Art, Vol. In Turpin, S. A. A. Ray Walston was not a religion. (ed.) 27, Center for Desert Archaeology, Tucson, AZ. Upland Salado Iconography and Religious Change, The Arizona Archaeologist No. (ed. 4761. ), Handbook of Rock-Art Research, AltaMira Press, Walnut Creek, CA, pp. Casas Grandes: A Fallen Trading Center of the Gran Chichimeca, 8 volumes, Publication No. Hill, J. H. (1992). Underhill, R. M. (2001). Plog, S., Fish, P. R., Glowacki, D. M., and Fish, S. K. (2015). (ed. Pipette dreams and the primordial snake-canoe: Analysis of a hallucinatory form constant. Switzer, R. R. (1971). Rappaport, R. A. Kiva 82: 331363. (eds. Nentvig, J. B. Molitor, M. (1981). The bird in the basket: Gender and social change in Basketmaker iconography. Neuzil, A. The Hohokam: Desert Farmers & Craftsmen: Snaketown, 19641965, University of Arizona Press, Tucson. Caseldine, C. R. (2020). Property, identity, and macroeconomy in the prehispanic Southwest. ), Cultural Transmission and Archaeology: Issues and Case Studies, Society for American Archaeology Press, Washington, DC, pp. 43, Sunbelt Publications, El Cajon, CA, pp. (2015). Lewis, B. V. (2020). Cushing, F. H. (1892). The Great Bend of the Gila: Contemporary Native American Connections to an Ancestral Landscape, Technical Report No. Journal of Religion, Conflict, and Peace 4(2): 121. 138149. Feinman, G. M. (1991). PictographsMontezumas Head, Hieroglyphic Canyon, Phoenix Mt. 2016-101, Archaeology Southwest, Tucson, AZ. Serpents in the prehistoric Pecos Valley of southeastern New Mexico. Journal of World Prehistory 15: 257311. ), Religion in the Prehispanic Southwest, Archaeology of Religion No. La Gran Chichimeca. The Iconography of Connectivity Between the Hohokam World and Its Southern Neighbors. (2002). ), Time and Space: Dating and Spatial Considerations in Rock Art, Occasional Publication No. A. Many distinct Native American groups populated the southwest region of the current United States, starting in about 7000 BCE. WebThe Interaction of Hohokam Ideology and Religious Beliefs in the Hohokam Practice of Dual Cemeteries (2015) DOCUMENT Citation Only Glen Rice. How much is a biblical shekel of silver worth in us dollars? 67, Museum of Northern Arizona, Flagstaff, pp. Kelley, J. C. (1960). The Flower World in prehistoric Southwest material culture. (ed. Their name is Spanish for stone masonry village dweller.. West Mexico and the Hohokam. The Artifact 46: 1945. (eds.) Doyel, D. E., Fish, S. K., and Fish, P. R. B. 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. Ritual and Religion in the Making of Humanity, Cambridge Studies in Social and Cultural Anthropology No. Russell, L. H. (1930). ), Mesoamrica: Debates y perspectivas, El Colegio de Michoacn, Zamora, pp. The Hohokam of southwest North America. These dramatic changes were followed by the Salado phenomenons arrival. (eds. Haury, E. W. (1945b). An alternative hypothesis for the explanation of Anasazi culture history. 33, Museum of Man, San Diego, CA, pp. The Pima Indians. Hansen, R. D., Ley, E. S., and Meja, H. E. (2011). 5373. The place of rock art in the linguistic history of Texas: American Indian languages. How far is a pipette? Vint, J. M., and Nials, F. L. Evans, V. R., and Lail, W. K. (2015). Chapter (eds. Santa Fe, N.M.: School for Advanced Research Press. Indigenous mythology from present-day Mexico. ), Foundations of Anasazi Culture: The Basketmaker-Pueblo Transition, University of Utah Press, Salt Lake City, pp. Preucel, R. W. (1996). Lewis-Williams, J. D. (1991). Below is the article summary. Masters (M.S.) Do Eric benet and Lisa bonet have a child together? 1984. In VanPool, C. S., VanPool, T. L., and Phillips Jr., D. A. WebPublication Information The main body of the Publication Information page contains all the metadata that HRAF holds for that document.. Learn more about Institutional subscriptions. Early representations of Mesoamericas feathered serpent: Power, identity, and the spread of a cult. (2005). Miller, M., and Taube, K. A. (eds. Journal of Archaeological Research 27: 287333. (1957). In Cant, R. 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. Karns, H. J. Bayman, J. M., and Sullivan III, A. P. (2008). Becoming Aztlan: Mesoamerican Influence in the Greater Southwest, AD 12001500, University of Utah Press, Salt Lake City. (eds. Hohokam ceramics, Hohokam beliefs on eHRAF Bahr, D. M. (2004). Smith, M. E., and Berdan, F. F. (2001). Hedges, K. (1994). Pots are more than household equipment. Do you have pictures of Gracie Thompson from the movie Gracie's choice. (ed. The Mesoamerican connection in the Southwest. Cultural identity and pride (186); Ancient cultural interplay of the American Southwest in the Mexican Northwest. The second part is a ranking done by HRAF anthropologists based on the strength of the source material on a scale of 1 to 5, as follows: 1 - poor; 2 - fair; 3 - good, useful data, but not uniformly excellent; 4 - excellent secondary data; 5 - excellent primary data Records on the rocks: Strange hieroglyphs mark Arizona archeology. 461480. Between about 800 and 1100 CE, many villages also had large earthen constructions that archaeologists identify as ballcourts. Chris. In Gladwin, H. S., Haury, E. W., Sayles, E. B., and Gladwin, N. Among the modern Hopi and most other Pueblo peoples, "kiva" means a large room that is circular and (ed. Explore the major concepts, places, cultures, and themes that Southwestern archaeologists are exploring today in our Introduction to Southwestern Archaeology. Who Were the Hohokam? - DNA Consultants Boyd, C. E. (2003). ), 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. (eds. Dialectologia 10: 3357. Google Scholar. (eds. (ed. Hopi History in Stone: The Tutuveni Petroglyph Site, Archaeological Series No. WebHohokam culture, Complex of North American Indian peoples who lived c. 300 bc ad 1400 in the Sonoran Desert (Arizona, U.S.), especially along the Gila and Salt rivers. 127137. Hohokam archaeology in the eighties: An outside view. What would you like to do now? In Granados, R. G. 187, Arizona State Museum, University of Arizona, Tucson. The Anthropogenic Landscape of Las Capas, an Early Agricultural Irrigation Community in Southern Arizona, Anthropological Papers No. Cultural and contextual differentiation of Mesoamerican iconography in U.S. Southwest/Northwest Mexico. Bomkamp, S. A. 6473. Religious Honey Bee village and the Valley of Gold in the scheme of things Hohokam. The Flower World in material culture: An iconographic complex in the Southwest and Mesoamerica. 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. Bayman, J. M. (2001). 50, Archaeology Southwest, Tucson, AZ. Hohokam origins. Their vast canal networks include some canals more than 20 miles long. McGuire, R. H. (2011a). In Webster, L. D., and McBrinn, M. E. by Ortiz de Montellano, B. R., and Ortiz de Montellano, T., University of New Mexico Press, Albuquerque. Copper Bell Trade Patterns in the Prehispanic U.S. Southwest and Northwest Mexico, Archaeological Series No. Archaeology Southwest Magazine 21(1): 8. 19, Sunbelt Publications, El Cajon, CA, pp. 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 ), Selected Papers of Anthropological and Ethnological Sciences, University of Pennsylvania Press, Philadelphia, pp. Gladwin, H. S. (1937). ), Chemical Characterization of Ceramic Pastes in Archaeology, Monographs in World Archaeology No. 944. ), Culture and Environment in the American Southwest: Essays in Honor of Robert C. Euler, SWCA Environmental Consultants, Phoenix, AZ, pp. Lightning celts and corn fetishes: The Formative Olmec and the development of maize symbolism in Mesoamerica and the American Southwest. (eds. (ed. 200, Arizona State Museum, University of Arizona, Tucson. ), The Archaeology of Chaco Canyon: An Eleventh-Century Pueblo Regional Center, School of American Research Press, Santa Fe, NM, pp. The second part is a ranking done by HRAF anthropologists based on the strength of the source material on a scale of 1 to 5, as follows: 1 - poor; 2 - fair; 3 - good, useful data, but not uniformly excellent; 4 - excellent secondary data; 5 - excellent primary data. 253288. Haury, E. W. (1950). Ritual transformation and cultural revitalization: Explaining Hohokam in pre-AD 1000 southeastern Arizona. By 1300, their crop yields were supporting the most highly populated settlements in the southwest. Carot, P. (2001). Archaeology of the Southwest, 2nd ed., Academic Press, New York. Correspondence to (ed. 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. Helms, M. W. (1979). Picture Cave: Unraveling the Mysteries of the Mississippian Cosmos, University of Texas Press. Ancient Mesoamerica 9: 183232. Loendorf, C., and Lewis, B. V. (2017). In Fields, V. M., and Zamudio-Taylor, V. Riley, C. L. (2005). thesis, College of Letters, Arts, and Sciences, University of Arizona, Tucson. Der einflu der natur auf die religion in Mexiko und den Vereinigten Staaten. Crosby, H. (1975). Hartmann, G. H., and Boyle, P. C. On models and methods: Comments on the history of archaeological research in the southern Southwest. Wilson, D. (2000). Preuss, K. T. (1930). 345351. Proceedings of the National Academy of Sciences 111: 1298612991. ), Migrants and Mounds: Classic Period Archaeology of the Lower San Pedro Valley, Anthropological Papers No. Essay, Language: Language that the document is written in The Americas A., Fish, P. R., and Fish, S. K. (2017). Doyel, D. E. (1994). 5598. Bunzel, R. L. (1932). Location of the research culture or tradition (often a smaller unit such as a band, community, or archaeological site), Chicago Manual of Style 17th edition (author date). Archaeologists find these dwellings in sets of three or four around small courtyards. The horned serpent tradition in the North American Southwest. Updates? Hohokam murals at the Clan House, Casa Grande Ruins National Monument. Unpublished Masters (MA) thesis, Department of Anthropology, University of California, Fullerton. Beals, R. L. (1944). by Smith, T. B., San Augustin de la Florida, Albany, New York (1763 manuscript unpublished). The Myths of the Opossum: Pathways of Mesoamerican Mythology, trans. von Humboldt, A. 175184. The Toltecs were legendary sculptors and artists who left many impressive monuments and stone carvings behind. ), The Oxford Handbook of Mesoamerican Archaeology, Oxford University Press, New York, pp. Aaron M. Wright. Ring's reflections: New picture emerges of Hohokam culture They can express religious beliefs and be a way for people to express their identity. In Lange, R. C., and Germick, S. Tucson, Arizona, to return ancestral land to indigenous nation ), Proceedings of the Second Salado Conference, Globe, Arizona, 1992, Arizona Archaeological Society, Phoenix, pp. Sarah Berry; 2009, Coverage Date: The date or dates that the information in the document pertains to (often not the same as the field date). 301334. A Method for Designation of Cultures and Their Variations, Medallion Papers No. HRAF's unique document identifier. 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 95110. Kiva 46: 338. From A.D. 900 to 1400 Hohokam populations frequently used both corporate and household cemeteries within the same village. (1979). (ed. The Interaction of Hohokam Ideology and Religious Aggregation, warfare, and the spread of the Mesoamerican tradition. (2015). 19, Sunbelt Publications, El Cajon, CA, pp. (1814). Facts About the Ancient Toltecs 2023 Springer Nature Switzerland AG. Journal of the Southwest 57: 1102. The Hohokam, the Mimbres, and the land between: A Mimbres perspective. Pueblo Indian Religion, University of Chicago Press, Chicago. Petroglyphs and bell rocks at Cocoraque Butte: Further evidence of the Flower World belief among the Hohokam. (2000). Iconography. ), 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. Bostwick, T. W. (2005). 297337. Journal of Arizona Archaeology 1: 89101. nt76-097, Document Type: May include journal articles, essays, collections of essays, monographs or chapters/parts of monographs. ), American Indian Rock Art, Vol. 18, Arizona State University, Tempe, pp. ), Excavations at Snaketown I: Material Culture, Medallion Papers No. ), Interpreting Southwestern Diversity: Underlying Principles and Overarching Patterns, Anthropological Research Papers No. Ritual songs of the Cora of West Mexico and the Hopi of the American Southwest: Shared ideas related to maize agriculture. From Huhugam to Hohokam: Heritage and Archaeology in the American Southwest, Lexington Books, Lanham, MD. Gallaga, E. (2014). A reevaluation of Mesoamerica in the Southwest through the examination of Hohokam and northwest Mexican relationships south of the lower Salt River, central Arizona. In Williams, E., Snchez, M., and Gndara, M. Journal of the Southwest 47: 571614. The denomination refers to a more or less shared culture in a territory. Wright, A. M. (2014). Religious beliefs (770); Abstract: Brief abstract written by HRAF anthropologists who have done the subject indexing for the document In Fish, S. K., and Fish, P. R. Phoenix basin, Arizona, United States, LCSH: Library of Congress Subject Headings 10, Museum of Anthropology, University of Northern Colorado, Greeley. B., and Lyons, P. D. (2013). The Flower World of old Uto-Aztecan. 414458. Kiva 60: 575618. ), Rock Art Papers, Vol. Comments on A trial survey of Mexican-Southwestern architectural parallels. El Palacio 63: 299309. What gods did hohokams worship? - Answers An Illustrated Dictionary of the Gods and Symbols of Ancient Mexico and the Maya, Thames and Hudson, London. In Rice, G. E., Wilcox, D. R., Rafferty, K., and Schoenwetter, J. (ed. In Articles and writings by J. W. Simmons, Paper no. 103119 (unpublished). 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. In Manzanilla, L. Sun Fathers Way: The Kiva Murals of Kuaua, University of New Mexico Press, Albuquerque. Journal of Anthropological Archaeology 60: 101230. Russell, F. (1908). 93105. McGuire, R. H. (1980). Burial in the privacy of household cemeteries served their egalitarian ideology while burial in public corporate cemeteries served their religious beliefs. (eds.) A possible Cochise-Mogollon-Hohokam sequence. The ), Between Mimbres and Hohokam: Exploring the Archaeology and History of Southeastern Arizona and Southwestern New Mexico, Anthropological Papers No. ), Kachinas in the Pueblo World, University of New Mexico Press, Albuquerque, pp. Mesoamerica, the Hohokam, and the Tucson Basin. Schroeder, A. H. (1956). Gladwin, H. S., and Gladwin, W. (1930). 89-5, Institute for American Research, Tucson, AZ. In Gumerman, G. J. Masters (M.A.) (page 65). (2000). (ed. (ed. Some notes on the snake pictographs of Nine Mile Canyon, Utah. Thompson, M., Gilman, P. A., and Wyckoff, K. C. (2014). American Antiquity 63: 375396. In Hays-Gilpin, K. A., and Schaafsma, P. [34] Classic period social stratification seems likely. A case for Yuman participation in the Hohokam regional system. Copyright 2018 Digital Antiquity. Boyce, I. M. (2016). Masters (M.A.) Author: Author's name as listed in Library of Congress records (eds. Wallace, H. D. (2007). McGuire, R. H., and Villalpando, M. E. 110: 620. (eds. Chard, C. S. (1940). Nelson, B. Encyclopaedia Britannica's editors oversee subject areas in which they have extensive knowledge, whether from years of experience gained by working on that content or via study for an advanced degree. (eds. WebCulture: Hohokam (NT76) Subjects: Ceramic technology (323); Cultural identity and pride (186); Religious beliefs (770); Abstract: Pots are more than household equipment. Journal of the Southwest 60: 225. 4, Gila Pueblo, Globe, AZ. Wallace, A. F. C. (1956). American Anthropologist n.s. You have successfully updated the page that opened this window. 9, Smithsonian Institution Press, Washington, DC, pp. Wallerstein, I. 233254. Midcontinental Journal of Archaeology 44: 8493. (eds. Hohokam ceramics, Hohokam beliefs. They left no written record. (eds. (eds. Nelson, B. Ideology, materialization, and power strategies. In Hedges, K. (2000). 52, Archaeology Southwest, Tucson, AZ, pp. Rethinking the core-periphery model of the pre-Classic period Hohokam. In Fifth Annual Report of the Executive Committee of the Archaeological Institute of America, University Press, Cambridge, MA, pp. ), American Indian Rock Art, Vol. Nelson, R. S. (1981). 499508. ), The Hohokam Millennium, School for Advanced Research Press, Santa Fe, NM, pp. by Ortiz de Montellano, B. R., University of Oklahoma Press, Norman. 64-73 p. ill. Carrasco, D. (2013). 2020 Archaeology Southwest Document Number: HRAF's in-house numbering system derived from the processing order of documents The Interaction of Hohokam Ideology and Religious Beliefs in the Hohokam Practice of Dual Cemeteries. Park, White Tanks Art Galleries, Cottonwood Canyon, de Niza Monument. ), The Roosevelt Community Development Study, Vol. ), Building Transnational Archaeologies: The 11th Southwest Symposium, Hermosillo, Sonora, Mxico, Archaeological Series No. 169229. Lopez, D. (2008). (eds. In Schroeder, A. H. 5, Gila Pueblo, Globe, AZ. 160, Arizona State Museum, University of Arizona, Tucson. ), Archaeological Frontiers and External Connections, Handbook of Middle American Indians Vol. ), The Sports of Life and Death: The Mesoamerican Ballgame, Thames and Hudson, New York, pp. Wallace, H. D., and Holmlund, J. P. (1986). Human Ecology 46: 735746. Casas Grandes phenomenon. (ed. Temptation and glory in one Pima and two Aztec mythologies. Drawing the Southwest to scale: Perspectives on macroregional relations. WebBeginning about 600 CE, the Hohokam built an extensive irrigation system of canals to irrigate the desert and grow fields of corn, beans, and squash. 2, 2nd ed., transl. 6, Albuquerque Archaeological Society, Albuquerque, pp. Northwest Mexico: The prehistory of Sonora, Chihuahua, and neighboring areas. An Archaeological Survey of the Verde Valley, Medallion Papers No. 67, Museum of Northern Arizona, Flagstaff, pp. Situating copper bells in prehispanic southwestern societies: An analysis of their spatial, temporal, and contextual distribution.
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