hohokam religious beliefs

hohokam religious beliefs

hohokam religious beliefs

The problem of contacts between the southwestern United States and Mexico. ), Collected Papers in Honor of Florence Hawley Ellis, Papers of the Archaeological Society of New Mexico No. What does hohokam mean? The Iconography of Connectivity Between the Hohokam World and Russell, L. H. (1930). 217248. Archaeologist-4, Analyst: The HRAF anthropologist who subject indexed the document and prepared other materials for the eHRAF culture/tradition collection. Journal of Field Archaeology 41: 587602. (eds. VanPool, C. S., VanPool, T. L., and Phillips Jr., D.A. In Rice, G. E., Wilcox, D. R., Rafferty, K., and Schoenwetter, J. The evolution and dissemination of Mimbres iconography. by Ortiz de Montellano, B. R., University of Oklahoma Press, Norman. https://doi.org/10.1007/s10814-021-09159-z, DOI: https://doi.org/10.1007/s10814-021-09159-z. Tedlock, D. (1979). 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 Red-on-Buff Culture of the Gila Basin, Medallion Papers No. Some notes on the snake pictographs of Nine Mile Canyon, Utah. Trading networks 2. In Lange, R. C., and Germick, S. (2007). A degree of cultural connectivity between the Southwest and Mesoamerica is evident in similarities in public architecture, ceramic technology and design, ritual paraphernalia, and subsistence, among other qualities. 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. 9, Amerind Foundation, Dragoon, AZ. The Ancestral Pueblosthe Anasazi, Ethnographer, Missionary, Archaeologist, Folklorist, Linguist, Indigene, and so on. Stckli, M., Howell, M., and Both, A. (1954). Pottery types at Snaketown. (ed. (ed. VanPool, C. S., and VanPool, T. L. (2012). WebOverview. Helms, M. W. (1993). ), Between Mimbres and Hohokam: Exploring the Archaeology and History of Southeastern Arizona and Southwestern New Mexico, Anthropological Papers No. 153167. ), Southwest, Handbook of North American Indians, Vol. 135153. 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 In Villalpando, M. E., and McGuire, R. H. We don't know Hohokam what the thought or felt about gods. 2: Synthesis and Interpretations, Technical Series 80, Statistical Research, Tucson, AZ, pp. (page 65). People in the Hohokam region employed massive-scale irrigation farming. 83103. Farmer, J. D. (2001). ), Utah Rock Art, Vol. Cienega phase incipient plain ware from southeastern Arizona. Document-level OCM identifiers given by the anthropology subject indexers at HRAF, Brief abstract written by HRAF anthropologists who have done the subject indexing for the document. In Henderson, T. K. His work provides one of the few recent pieces of research that integrates study of rock art into a sound anthropological approach and does not fall back on a simplistic notion of shamanism. A religion is a religion and a belief is a belief. Parsons, E. C. (1929). Arqueologa 9: 4045. (ed. Wallace, H. D. (1991). (ed. In Pauketat, T. R. Rethinking the core-periphery model of the pre-Classic period Hohokam. The Archaeology of Sonora, Archaeology Southwest Magazine 30(3). ), The Archaeology of Hybrid Material Culture, Occasional Paper No. ), Foundations of Anasazi Culture: The Basketmaker-Pueblo Transition, University of Utah Press, Salt Lake City, pp. ), The Olmec World: Ritual and Rulership, Art Museum, Princeton University, Princeton, NJ, pp. Foster, M. S., and Gorenstein, S. Religious beliefs (770); Abstract: Brief abstract written by HRAF anthropologists who have done the subject indexing for the document ), Religious Transformation in the Late Pre-Hispanic Pueblo World, Amerind Studies in Archaeology No. ), Between Mimbres and Hohokam: Exploring the Archaeology and History of Southeastern Arizona and Southwestern New Mexico, Anthropological Papers No. (eds. Journal of Anthropological Research 68: 473502. You have successfully updated the page that opened this window. C. P. (2016). (ed. A revision of the archaeological sequence in Sinaloa, Mexico. 6, Gila Pueblo, Globe, AZ. Petroglyphs of the Picacho Mountains, South Central Arizona, Anthropological Papers No. Preliminary notes on the origin, working hypothesis and primary researches of the Hemenway Southwestern Archaeological Expedition. Wallace, H. D. (2004). 944. An Analysis of Whole Vessels from the Mills Collection Curated at Eastern Arizona College, Thatcher, Arizona, Technical Report No. The date or dates that the information in the document pertains to (often not the same as the field date). What time does normal church end on Sunday? Wallace, A. F. C. (1956). von Humboldt, A. (eds. thesis, College of Letters, Arts, and Sciences, University of Arizona, Tucson. Landscape of the Spirits: Hohokam Rock Art at South Mountain Park, University of Arizona Press, Tucson. 228280. 9, BAR International Series No. Pictures in the desert: Hohokam rock art. Wallace, H. D., and Ciaccio, R. (2012). Tedlock, D. (1985). Tucson, Arizona, to return ancestral land to indigenous nation 73, University of Arizona, Tucson. Correspondence to Pailes, M. (2017a). Colton, H. S., and Colton, M. R. F. (1931). In Wallace, H. D. Ringle, W. M., Negron, T. G., and Bey III, G. J. English, Note: The petroglyphs of Atlatl Ridge, Tortolita Mountains, Pima County, Arizona. 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.: Lewis, B. V. (2020). (eds. The name Hohokam means "those who have gone" in the language of the O'odham, the contemporary Native American inhabitants of southern Arizona. Situating copper bells in prehispanic southwestern societies: An analysis of their spatial, temporal, and contextual distribution. 1, American Rock Art Research Association, Tucson, AZ. WebThe descendants of the Hohokam are likely the Oodham, and the ancient Hohokam figure into Oodham oral histories (Donald Bahr in Fish and Fish 2007:123). In Noble, D. G. Similarities in Hohokam and Chalchihuites artifacts. Anasazi is the archaeological term used to describe prehistoric Puebloan peoples of the Four Corners region of the American Southwest. Pueblo Indians Oldest Culture in the La Gran Chichimeca: El lugar de las rocas secas, Editorial Jaca Book, Conaculta, Mexico. Masters (M.S.) Cooking status: Hohokam ideology, power, and social reproduction. Archaeology Southwest Magazine 30(2): 1315. 110, Cambridge University, Cambridge. (eds.) The Anthropogenic Landscape of Las Capas, an Early Agricultural Irrigation Community in Southern Arizona, Anthropological Papers No. Hawley, F. M. (1930). (eds. 73544. They go along singing: Reconstructing the Hopi past from ritual metaphors in song and image. Wallace, H. D., and Holmlund, J. P. (1986). 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 Whittlesey, S. M. Wallace, H. D. (2012a). Malotki, E., and Dissanayake, E. (2018). 11, El Paso Archaeological Society, El Paso, TX. 39, Center for Archaeological Investigations, Southern Illinois University, Carbondale, pp. Many distinct Native American groups populated the southwest region of the current United States, starting in about 7000 BCE. (eds.) 160, Arizona State Museum, University of Arizona, Tucson. 5663. Ray Walston was not a religion. ), Religion in the Prehispanic Southwest, Archaeology of Religion No. 151194. Aaron M. Wright. Vint, J. M. Iconographic evidence for inter-regional connectivity in the prehistoric Southwest and beyond. (eds. Between about 800 and 1100 CE, many villages also had large earthen constructions that archaeologists identify as ballcourts. Science 87: 551552. Haury, E. W. (1932). Ritual songs of the Cora of West Mexico and the Hopi of the American Southwest: Shared ideas related to maize agriculture. Midcontinental Journal of Archaeology 42: 201222. Santa Fe, N.M.: School for Advanced Research Press. For those wanting to up-their-game on any one of these three research areas, the references are extensive., [An] innovative book. (ed. Archaeology of the Sierra Madre Occidental: Research in the Moctezuma Valley of Eastern Sonora, Mexico, Archaeological Series No. Wallace, H. D. (1989). ), The Oxford Handbook of Southwest Archaeology, Oxford University Press, New York, pp. Gladwin, W., and Gladwin, H. S. (1935). Journal of Arizona Archaeology 7: 200215. Records on the rocks: Strange hieroglyphs mark Arizona archeology. Mathiowetz, M. (2019). ), A Pre-Columbian World, Dumbarton Oaks, Washington, DC, pp. 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. Kiva 82: 331363. Bostwick, T. W., and Krocek, P. (2002). ), Rock Art Papers, Vol. (2001). Zoomorphic iconography on Preclassic Hohokam red-on-buff pottery: A whole vessel study from the Gila River basin. 2007. The Modern World System, Academic Press, New York. (eds. Plausible ethnographic analogies for the social organization of Hohokam canal irrigation. This is a preview of subscription content, access via your institution. Sacred water and water-dwelling serpents: What can Yuman oral tradition tell us about Yuman prehistory? (2008). Crown, P. L. (1994). ), Proceedings of the Second Salado Conference, Globe, Arizona, 1992, Arizona Archaeological Society, Phoenix, pp. Ortiz, A. In Schroeder, A. H. export the citation to your chosen bibliographic manager. Diaz-Granados, C., Duncan, J. R., and Reilly, F. K. Religious beliefs 4. Whittlesey, S. M. (2008). Gateway to another world: The symbolism of supernatural passageways in the art and ritual of Mesoamerica and the American Southwest. Journal of Archaeological Research 25: 373420. Di Peso, C. C. (1979). Hohokam ceramics, Hohokam beliefs. 13, American Ethnological Society, Augustin, NY. Harris, J. F., and Stearns, S. K. (1997). Archaeology Southwest 33(4): 9. In Holmes, W. H. In Lekson, S. H. The Toltecs were legendary sculptors and artists who left many impressive monuments and stone carvings behind. Schaafsma, P. (1980). Flower World iconography and metaphor of the southern Colorado Plateau: The Puerco and Little Colorado River watersheds. Nelson, B. Golio, J. J., Bradshaw, S., Snyder, E., and Golio, M. (1995). ), 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. Pailes, R. A., and Whitecotton, J. W. (1979). ), Centre and Periphery: Comparative Studies in Archaeology, Allen and Unwin, London, pp. Washburn, D. K., and Fast, S. (2018). ), Southwest Pithouse Communities, AD 200900, University of Arizona Press, Tucson, pp. Ancient Panama: Chiefs in Search of Power, University of Texas Press, Austin. 12, San Diego Museum Papers No. Pipette dreams and the primordial snake-canoe: Analysis of a hallucinatory form constant. Lightning celts and corn fetishes: The Formative Olmec and the development of maize symbolism in Mesoamerica and the American Southwest. because they thought that the gods provided sun, earth, etc. The petroglyphs of Saguaro National Monument, Tucson, Arizona. Hedges, K. (1993). In Fish, P. R., and Reid, J. J. The Sun Youth of the Casas Grandes culture, Chihuahua, Mexico (AD 12001450). Wallace, H. D. (2014). 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 Haury, E. W. (1937a). (2017). Simmons, J. W. (1936). In Hegmon, M. Carrasco, D. (2013). VanPool, C. S., and VanPool, T. L. (2015). Ideology, materialization, and power strategies. American Antiquity 24: 126130. Latin American Antiquity 30: 1734. Hieroglyphic Canyon, Monograph No. (eds. 5, AltaMira Press, Lanham, MD, pp. Update to the Middle Gila Buffware ceramic sequence. Wallerstein, I. A History of the Ancient Southwest, School for Advanced Research Press, Santa Fe, NM. 231286. Homer, R. N. (2005). 2020 Archaeology Southwest Gallaga, E. (2014). (eds. Di Peso, C. C. (1956). Unpublished Masters (MA) thesis, Department of Anthropology, University of California, Fullerton. Wright, A. M., and Hopkins, M. P. (2016). Bernardini, W. (2008). Your gift is invested back into tDAR's infrastructure to ensure this community-supported archive is sustainable! In Smith, C. (2002). Interregional interaction of the Chalchihuites culture in northwest Mesoamerica during the Classic and Postclassic periods. The bird in the basket: Gender and social change in Basketmaker iconography. 38, Gila Pueblo, Globe, AZ. Copyright 2018 Digital Antiquity. Clavigero, F. S. (1780). Wright has done an exemplary job of this., The Making of a Preservation Archaeologist. In Granados, R. G. In Doyel, D. E., and Dean, J. S. Masse, W. B., and Espenak, F. (2006). B., and Lyons, P. D. (2013). 7994. In VanPool, C. S., VanPool, T. L., and Phillips, D. A., Jr. The Davis Ranch Site: A Kayenta Immigrant Enclave in Southeastern Arizona, University of Arizona Press, Tucson. Journal of Anthropological Archaeology 60: 101230. 45, Archaeology Southwest, Tucson, AZ, 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. 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. Vint, J. M., and Nials, F. L. Flower Worlds: Religion, Aesthetics, and Ideology in Mesoamerica and the American Southwest, University of Arizona Press, Tucson. The rainmakers: The Olmec and their contribution to Mesoamerican belief and ritual. Innovation in Context: The Process of Stylistic Change among Hohokam Potters in the Phoenix Basin, AD 8001300, Ph.D. dissertation, School of Human Evolution and Social Change, Arizona State University, Tempe. From Huhugam to Hohokam: Heritage and Archaeology in the American Southwest, Lexington Books, Lanham, MD. Many Hohokam material standards disappeared or became far less frequent. Whittlesley studies 'ceramics to explore Hohokam ideology, beliefs, and ritual.' (2005). Feinman, G. M. (1991). (1979). Hernbrode, J., and Boyle, P. C. (2013). The Flower World of old Uto-Aztecan. Pailes, M. (2016). Crosby, H. (1975). Serpents in the prehistoric Pecos Valley of southeastern New Mexico. In Tax, S. ), Transnational Indians in the North American West, Texas A&M University Press, College Station, pp. Kiva 48: 267-278. The main body of the Publication Information page contains all the metadata that HRAF holds for that document. Mogollon Jim Heidke and Ben Nelson also kindly weighed in on the state of horned serpent imagery in Hohokam ceramic designs. McGuire, R. H., Adams, E. C., Nelson, B. An evaluation of the production and exchange of Tanque Verde Red-on-Brown ceramics in southern Arizona. ), Excavations at Snaketown I: Material Culture, Medallion Papers No. 1984. ), Archaeology without Borders: Contact, Commerce, and Change in the U.S. Southwest and Northwestern Mexico, University Press of Colorado, Boulder, pp. 231247. This paper owes to discussions with some fine scholars, and to the writings of many others. ), Painting the Cosmos: Metaphor and Worldview in Images from the Southwest Pueblos and Mexico, Bulletin No. The practice became more visible following A.D. 1200, when burial was by inhumation in household cemeteries and by cremation in corporate cemeteries. Parsons, E. C. (1939). The pipette, the tiered cosmos, and the materialization of transcendence in the rock art of the North American Southwest. 2023 Springer Nature Switzerland AG. Guanacos, symbolism, and religion during the Hohokam pre-Classic. Religious Transformation in the Late PreHispanic Pueblo World, University of Arizona Press, Tucson. Zeitschrift der Gesellschaft fr Erdkunde 56: 361460. A Prehistory of Western North America: The Impact of Uto-Aztecan Languages, University of New Mexico Press, Albuquerque. Long-term streamflow reconstructions, river channel morphology, and aboriginal irrigation systems along the Salt and Gila Rivers. Hopi shrines near the East Mesa, Arizona. In Nielson-Grimm, G., and Stavast, P. What is the hohokam religion? - Answers (2020). ), Hohokam Farming on the Salt River Floodplain: Refining Models and Analytical Methods, Anthropological Papers No. Design Credits. Excavations at Snaketown IV: Review and Conclusions, Medallion Papers No. B. Hopi History in Stone: The Tutuveni Petroglyph Site, Archaeological Series No. Ray certainly did not found a religion. 64-73 p. ill. McGuire, R. H., and Villalpando, M. E. Valencia Vieja and the origins of Hohokam culture. ), The Oxford Handbook of Southwest Archaeology, Oxford University Press, Oxford, pp. Sky as environment: Solar eclipses and Hohokam sociopolitical geography. ), Culture and Environment in the American Southwest: Essays in Honor of Robert C. Euler, SWCA Environmental Consultants, Phoenix, AZ, pp. The White Shaman Mural: An Enduring Creation Narrative in the Rock Art of the Lower Pecos, University of Texas Press, Austin. (ed. Symbols and Sociopolitical Organization: Mesoamerican Iconography in the U.S. Southwest/Northwest Mexico, Ph.D. dissertation, Department of Anthropology, University of Oklahoma, Norman. The Postclassic Mesoamerican World, University of Utah Press, Salt Lake City. Wallace, A. F. C. (1966). (2021). Did Billy Graham speak to Marilyn Monroe about Jesus? Munson, M. K., and Hays-Gilpin, K. (2017). 25, Gila Pueblo, Globe, AZ, pp. 83102. Manual concepts: A study of the influence of hand-usage on culture-growth. Among the modern Hopi and most other Pueblo peoples, "kiva" means a large room that is circular and How far can a pochteca leap without leaving footprints? Horned serpents, tradition, and the tapestry of culture. Lack, A. D. (2013). Gladwin, W., and Gladwin, H. S. (1930). A repressive religion is a religion that is repressive lol, Continue Learning about Religious Studies. Simmons, J. W. (n.d.). Hohokam Culture Whittlesey, S. M. (2004). In this paper, I examine this connectivity through the lens of iconography to show that shared religious themes and archetypes were strands within the nexus. 127137. The Hohokam regional system. J Archaeol Res 30, 117167 (2022). Schaafsma, P. (2015). Ancestral Puebloan Popol Vuh: The Definitive Edition of the Mayan Book of the Dawn of Life and the Glories of Gods and Kings, Simon and Schuster, New York. Kelley, J. C. (1966). 6, Institute for American Research, Tucson, AZ. American Antiquity 59: 920. Wallace, H. D. (1995). The idea of a Mesoamerican connection isnt so farfetched; in fact, the Hohokam were known to be associated with the region through trade. Flower World imagery in petroglyphs: Hints of Hohokam cosmology on the landscape. 75102. Miller, M., and Taube, K. A. Religion and cosmology in the Casas Grandes world. Papago Indian Religion, Contributions to Anthropology No. ), Ancient Paquim and the Casas Grandes World, University of Arizona Press, Tucson, pp. A. The Hohokam decorated pottery with a red-on-buff design and made jewelry of turquoise. Preuss, K. T. (1905). Taube, K. A. ), Mesoamrica: Debates y perspectivas, El Colegio de Michoacn, Zamora, pp. Neurath, J. Roosevelt 9:6: A Hohokam Site of the Colonial Period, Medallion Papers No. Ferg, A. Austin. (ed. 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. (2008). The Architecture of the Casa Grande and Its Interpretation, Archaeological Series No. VanPool, T. L., VanPool, C. S., and Phillips Jr., D. A. 4758. American Antiquity 35: 8794. Rather than criticizing the methodology of related disciplines, we should all be embracing them and using the best that they have to offer. Jones, B. M., Jr., and Drover, C. E. (2018b). The evolution of Hohokam ceremonial systems. Facts About the Ancient Toltecs Archaeology Southwest Magazine 21(1): 8. Hansen, R. D., Ley, E. S., and Meja, H. E. (2011). In Wallace, H. D. 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. The return of Quetzalcoatl: Evidence for the spread of a world religion during the Epiclassic period. Digital Antiquity extends our knowledge of the human past and improves the management of our cultural heritage by permanently preserving digital archaeological data and supporting their discovery, access, and reuse. Prehistoric pottery and culture relations in the middle Gila. 783827. Hernbrode, J., and Boyle, P. C. (n.d.b). Hohokam villages are remarkable in the ancient Southwest for their stability. Unlike ancient pueblo towns, which often were abandoned after a few decades, some Hohokam villages were continuously occupied for up to 1,500 years or more. Hohokam villages also show that society was organized in a hierarchical fashion.

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