hohokam religious beliefs

Switzer, R. R. (1971). Wasley, W. W., and Johnson, A. E. (1965). 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. Vargas, V. D. (1995). 64-73 p. ill. By line: Author's name as appearing in the actual publication 49, Archaeology Southwest, Tucson, AZ, pp. In Whitehead, P. The Casas Grandes and Salado phenomena: Evidence for a religious schism in the Greater Southwest. For unknown reasons, Hohokam culture disintegrated in the early 15th century. A., Villalpando, M. E., Punzo, J. L., and Minnis, P. E. (2015). Rock Art of the Lower Pecos, Texas A&M University Press, College Station. (2000). 25, Gila Pueblo, Globe, AZ, pp. 6473. Feinman, G. M., and Neitzel, J. E. (2020). 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. Cushing, F. H. (1890). Smith, M. E., and Berdan, F. F. Aaron M. Wright. New Perspectives on the Rock Art and Prehistoric Settlement Organization of Tumamoc Hill, Tucson, Arizona, Archaeological Series No. 105121. 414458. Published By: Original publisher Kertzer, D. I. - 208.113.197.84. 69123. Nelson, B. Hohokam culture, Complex of North American Indian peoples who lived c. 300 bcad 1400 in the Sonoran Desert (Arizona, U.S.), especially along the Gila and Salt rivers. (2001). Patterson, A. In Schroeder, A. H. 4, University Press, Cambridge, MA. Austin. ), Religious Transformation in the Late Pre-Hispanic Pueblo World, Amerind Studies in Archaeology No. Report of A. F. Bandelier on his investigations in New Mexico during the years 18831884. ), The Archaeology of Chaco Canyon: An Eleventh-Century Pueblo Regional Center, School of American Research Press, Santa Fe, NM, pp. Wilcox, D. R. (1991b). But a little hint: if you read their name as Semitic, it means Sea Peoples. Snaketown can be 6167. Southwestern Journal of Anthropology 1: 5574. (ed. Epic of the Toltec Chichimec and Purpecah in the ancient Southwest. In Holmes, W. H. Updates? Shamanism: Archaic Techniques of Ecstasy, translated by W. R. Trask, Bollingen Foundation, New York. ), Ripples in the Chichimec Sea: New Considerations of Southwestern-Mesoamerican Connections, Southern Illinois University Press, Carbondale, pp. Schaafsma, P. (2015). The evolution of Hohokam ceremonial systems. 32: 522536. Haury, E. W. (1945a). Ringle, W. M., Negron, T. G., and Bey III, G. J. The Origins and Significance of Snake-Lightning Cults in the Pueblo Southwest, Special Report No. Hayden, J. D. (1970). The primitive religion of the Southwest: An interpretation. American Antiquity 63: 375396. B. A religion is a religion and a belief is a belief. Pipette dreams and the primordial snake-canoe: Analysis of a hallucinatory form constant. (eds. In Abbott, C. G. ), Ancient Paquim and the Casas Grandes World, University of Arizona Press, Tucson, pp. The Aztec Book of Destiny, BookSurge, North Charleston, SC. 165181. 5: 289317. 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. Wilcox, D. R., and Sternberg, C. (1983). In Heidke, J. M., and Stark, M. T. Tracking Prehistoric Migrations: Pueblo Settlers among the Tonto Basin Hohokam, Anthropological Papers No. 211308. (eds. In Wallace, H. D. ), The Sports of Life and Death: The Mesoamerican Ballgame, Thames and Hudson, New York, pp. The return of Quetzalcoatl: Evidence for the spread of a world religion during the Epiclassic period. (ed. ), Rock Art Papers, Vol. The appearance of Salado Polychrome pottery likely indicated new, perhaps competing, religious beliefs. Whittlesey, Stephanie Michelle, Title: (ed. The representation of plants in Hohokam pottery design. thesis, Department of Anthropology, Trent University, Peterborough, Ontario. Ancestral Oodham: Akimel Oodham cultural traditions and the archaeological record. In Scarborough, V., and Wilcox, D. R. (ed. In Tax, S. Indian Rock Art of the Southwest, University of New Mexico Press, Albuquerque. In Wallace, H. D. WebCulture: Hohokam (NT76) Subjects: Ceramic technology (323); Cultural identity and pride (186); Religious beliefs (770); Abstract: Pots are more than household equipment. Early Rock Art of the American West: The Geometric Enigma, University of Washington Press, Seattle. Just macaws: A review for the U.S. Southwest/Mexican Northwest. (eds. Weaver, D. E, Jr. (1985). Gladwin, W., and Gladwin, H. S. (1929a). Vint, J. M., and Nials, F. L. Distribution and Significance of Ball Courts in the Southwest, Papers of the Excavators Club 1(2), Cambridge, MA. In Pauketat, T. R. Bostwick, T. W. (2001). VanPool, C. S., and VanPool, T. L. (2015). Hawley, F. M. (1930). ), Southwest, Handbook of North American Indians, Vol. McKusick, C. R. (2017). Want to learn more? Landscape of the Spirits: Hohokam Rock Art at South Mountain Park, University of Arizona Press, Tucson. Formerly the Center for Desert Archaeology. Prehistoric pottery and culture relations in the middle Gila. Inside the Neolithic Mind: Consciousness, Cosmos and the Realm of the Gods, Thames and Hudson, London. In Fifth Annual Report of the Executive Committee of the Archaeological Institute of America, University Press, Cambridge, MA, pp. (2011). Bomkamp, S. A. ), Archaeological Frontiers and External Connections, Handbook of Middle American Indians Vol. 2005-01, Center for Desert Archaeology, Tucson, AZ. For bibliographical references see document 89:Fish and Fish, Field Date: The date the researcher conducted the fieldwork or archival research that produced the document (ed. 597628. Radiocarbon dates reveal Serpent Mound is more than two thousand years old. The Myths of the Opossum: Pathways of Mesoamerican Mythology, trans. ), Themes in Southwest Prehistory, School of American Research Press, Santa Fe, NM, pp. 9, Smithsonian Institution Press, Washington, DC, pp. Plog, S., Fish, P. R., Glowacki, D. M., and Fish, S. K. (2015). Kelley, J. C. (1960). Loendorf, L. L., and Loendorf, C. (1995). 7590. ), Touching the Past: Ritual, Religion, and Trade of Casas Grandes, Popular Series No. Russell, W. G., Nez, N., and Martinez, D. (2011). Understanding Maya Inscriptions: A Hieroglyph Handbook, Museum of Archaeology and Anthropology, University of Pennsylvania, Philadelphia. Masters (M.A.) (1977). I am indebted to Janine Hernbrode and Peter Boyle for sharing data from their petroglyph inventories near Cocoraque Butte and Sutherland Wash. (eds.) (2007). The Interaction of Hohokam Ideology and Religious Beliefs in the Hohokam Practice of Dual Cemeteries. Gateway to another world: The symbolism of supernatural passageways in the art and ritual of Mesoamerica and the American Southwest. Land use 3. In Lekson, S. H. ), 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. The Hohokam millennium, edited by Suzanne K. Fish and Paul R. Fish. (eds.) Subjects: Document-level OCM identifiers given by the anthropology subject indexers at HRAF The Manual concepts: A study of the influence of hand-usage on culture-growth. 151194. ), Life in the Valley of Gold: Archaeological Investigations at Honey Bee Village, a Prehistoric Hohokam Ballcourt Village, Anthropological Papers No. Bernardini, W. (2008). Computer File, Culture: Culture name from the Outline of World Cultures (OWC) with the alphanumberic OWC identifier in parenthesis. Ray certainly did not found a religion. Temptation and glory in one Pima and two Aztec mythologies. Rather than criticizing the methodology of related disciplines, we should all be embracing them and using the best that they have to offer. Mesoamerica and the southwestern United States. Kiva 81: 230. Huhugam. Turquoise sources and source analysis: Mesoamerica and the southwestern U.S.A. ), Handbook of Rock-Art Research, AltaMira Press, Walnut Creek, CA, pp. 18, Arizona State University, Tempe, pp. 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. Wittfogel, K. A. Nentvig, J. ), Forty-Seventh Annual Report of the Bureau of American Ethnology, U.S. Government Printing Office, Washington, DC, pp. The bird in the basket: Gender and social change in Basketmaker iconography. Jim Heidke and Ben Nelson also kindly weighed in on the state of horned serpent imagery in Hohokam ceramic designs. The Davis Ranch Site: A Kayenta Immigrant Enclave in Southeastern Arizona, University of Arizona Press, Tucson. 115134. In Gumerman, G. J. 77116. Representations of the Mesoamerican creation saga are seen on Mimbres pottery. Archaeology of the Southwest, 2nd ed., Academic Press, New York. The Hohokam, the Mimbres, and the land between: A Mimbres perspective. (eds. ), Building Transnational Archaeologies: The 11th Southwest Symposium, Hermosillo, Sonora, Mxico, Archaeological Series No. 5192. The Hohokam: Desert Farmers & Craftsmen: Snaketown, 19641965, University of Arizona Press, Tucson. They can express religious beliefs and be a way for people to express their identity. Bayman, J. M., and Sullivan III, A. P. (2008). 399424. (eds.) The role of the direct historical approach in North American ethnoarchaeology: A northern perspective. Nelson, B. (ed. 25, Gila Pueblo, Globe, AZ, pp. Kelly, I. T. (1944). (1919). 345351. ), Rock Art Papers, Vol. The mortars, petroglyphs, and trincheras on Rillito Peak. How much is a biblical shekel of silver worth in us dollars? American Antiquity 24: 126130. Rice, G. E. (2016). (eds. They can express religious beliefs and be a way for people to express their identity. (ed. Bolton, H. E. Colton, H. S., and Colton, M. R. F. (1931). (eds. (ed. Hohokam (NT76). Whittlesey, S. M. (2004). The Ethnogeography of the Tewa Indians, Annual Report of the Bureau of American Ethnology Vol. What is wrong with reporter Susan Raff's arm on WFSB news? Archaeologists find these dwellings in sets of three or four around small courtyards. 39, Center for Archaeological Investigations, Southern Illinois University, Carbondale, pp. Doyel, D. E. (1994). 58: 264281. Iconographic evidence for inter-regional connectivity in the prehistoric Southwest and beyond. What are the duties of a sanitary prefect in a school? In Reed, P. Casa Grande, Arizona. (ed. Schroeder, A. H. (1981). ), Time and Space: Dating and Spatial Considerations in Rock Art, Occasional Publication No. What time does normal church end on Sunday? (2018). WebOverview. Serpent Mound: Still built by the Adena, and still rebuilt during the Fort Ancient period. Zuni religion and world view. 4, Gila Pueblo, Globe, AZ. 1729. 35: 550551. J Archaeol Res 30, 117167 (2022). American Antiquity 35: 8794. (eds. ), The Archaeology of Hybrid Material Culture, Occasional Paper No. (ed.) ), Rock Art in the Americas: Mythology, Cosmogony and Ritual, BAR International Series No. Washburn, D. K. (2012). Haury, E. W. (1937c). Trading networks 2. Our editors will review what youve submitted and determine whether to revise the article. The HRAF anthropologist who subject indexed the document and prepared other materials for the eHRAF culture/tradition collection. WebHohokam is the name of one of the four major prehistoric archaeological traditions of the American style may define arbitrary groups within a culture, perhaps identifying social status, gender, clan or guild affiliation, religious belief or cultural alliances. ), The Road to Aztlan: Art from a Mythic Homeland, Los Angeles County Museum of Art, Los Angeles, pp. You have successfully updated the page that opened this window. Hill, J. 231247. Kiva 64: 311338. Ritual change and the distant: Mesoamerican iconography, scarlet macaws, and great kivas in the Mimbres region of southwestern New Mexico. ), Exploring the Hohokam: Prehistoric Desert Peoples of the American Southwest, Amerind Foundation New World Series No. 7, Amerind Foundation, Dragoon, AZ. Romain, W. F., Herrmann, E. W., Monaghan, G. W., and Burks, J. Posibles pasajes migratorios en el norte de Mxico y el suroeste de los Estados Unidos durante el Epiclsico y el Postclsico. Picture Cave: Unraveling the Mysteries of the Mississippian Cosmos, University of Texas Press. The Anza Expedition of 17751776: Diary of Pedro Font, edited and translated by F. J. Teggart, Publications of the Academy of Pacific Coast History No. A repressive religion is a religion that is repressive lol, Continue Learning about Religious Studies. Jones, B. M., Jr., and Drover, C. E. (2018a). Excavations in the Santa Cruz Floodplain: Further Investigations at Los Pozos, Anthropological Papers No. From A.D. 900 to 1400 Hohokam Wright, A. M., and Russell, W. G. (2011). Hohokam Rock Art, Ritual Practice, and Social Transformation in the Phoenix Basin, Ph.D. dissertation, Department of Anthropology, Washington State University, Pullman. C. P. (2016). ), Interpreting Southwestern Diversity: Underlying Principles and Overarching Patterns, Anthropological Research Papers No. An Introduction to the Ceramics of the Chalchihuites Culture of Zacatecas and Durango, Pt. ), Religion in the Prehispanic Southwest, Archaeology of Religion No. nt76-097, Document Type: May include journal articles, essays, collections of essays, monographs or chapters/parts of monographs. Lpez Austin, A., and Lpez Lujn, L. (2001). ), Environmental Change and Human Adaptation in the Ancient Southwest, University of Utah Press, Salt Lake City, pp. Boyd, C. E. (2003). Broad distribution of Flower World imagery in Hohokam petroglyphs. (eds. In Hedges, K., and McConnell, A. 12, San Diego Museum Papers No. ), Transnational Indians in the North American West, Texas A&M University Press, College Station, pp. Hause, M. T. (1992). The Archaeology of Sonora, Archaeology Southwest Magazine 30(3). 5598. Archaeologist-4, Analyst: The HRAF anthropologist who subject indexed the document and prepared other materials for the eHRAF culture/tradition collection. In Huntington, Y. P., Arnold, D. E., and Minich, J. Guanacos, symbolism, and religion during the Hohokam pre-Classic. Journal of Texas Archaeology and History 2: 4557. Rethinking the core-periphery model of the pre-Classic period Hohokam. (ed. Religion in the Prehispanic Southwest, Altamira Press, Lanham, MD. ), Foundations of Anasazi Culture: The Basketmaker-Pueblo Transition, University of Utah Press, Salt Lake City, pp. (1974). Ancient Mesoamerica 9: 183232. Journal of Anthropological Archaeology 60: 101230. McGuire, R. H. (1989). (eds. 135153. Hohokam Indians of the Tucson Basin, University of Arizona Press, Tucson. While every effort has been made to follow citation style rules, there may be some discrepancies. ), Pots, Potters, and Models: Archaeological Investigations at the SRI Locus of the West Branch Site, Tucson, Arizona, Vol. 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. Sky as environment: Solar eclipses and Hohokam sociopolitical geography. VanPool, T. L., Palmer, C. T., and VanPool, C. S. (2008). Gladwin, H. S. (1937). Sun Fathers Way: The Kiva Murals of Kuaua, University of New Mexico Press, Albuquerque. Foreword to the reissue. The rainmakers: The Olmec and their contribution to Mesoamerican belief and ritual. Loendorf, C., and Lewis, B. V. (2017). (ed. PictographsMontezumas Head, Hieroglyphic Canyon, Phoenix Mt. Definition of Hohokam. : 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. Vint, J. M. ), Discovering North American Rock Art, University of Arizona Press, Tucson, pp. ), Mesoamrica: Debates y perspectivas, El Colegio de Michoacn, Zamora, pp. 212, Arizona State Museum, University of Arizona, Tucson. In Henderson, T. K. Explore the major concepts, places, cultures, and themes that Southwestern archaeologists are exploring today in our Introduction to Southwestern Archaeology. Paper presented at the 80th annual meeting of the Society for American Archaeology, San Francisco, CA. This work improved considerably from comments by Chris Loendorf, Jill Neitzel, Gary Feinman, and three anonymous reviewers; Carolyn Boyd and Julio Amador Bech provided inspiration and important feedback on a very early draft. (eds. ), Proceedings of the Second Salado Conference, Globe, Arizona, 1992, Arizona Archaeological Society, Phoenix, pp. (2001). (2006). (2010). A., and Crider, D. (2005). Some notes on the snake pictographs of Nine Mile Canyon, Utah. 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.: McGuire, R. H. (2011b). 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). Casas Grandes phenomenon. Kiva 48: 267-278. Bahr, D. M. (2004). Crosby, H. (1975). Thompson, M. (1999). In Carb, J. J. Harris, J. F., and Stearns, S. K. (1997). Google Scholar. Sitlpuva, through the land brightened with flowers: Ecology and cosmology in mural and pottery painting, Hopi and beyond. (eds. Preliminary notes on the origin, working hypothesis and primary researches of the Hemenway Southwestern Archaeological Expedition. 783827. Their vast canal networks include some canals more than 20 miles long. Park, White Tanks Art Galleries, Cottonwood Canyon, de Niza Monument. (eds. 19, Sunbelt Publications, El Cajon, CA, pp. Copy. Preuss, K. T. (1905). Journal of the Southwest 57: 1102. Shell. (eds. Homer, R. N. (2005). VanPool, C. S., VanPool, T. L., and Harmon, M. J. Romain, W. F. (2019). (ed. Kiva 60: 575618. 9, Amerind Foundation, Dragoon, AZ. (page 65). Helms, M. W. (1993). Ortiz, A. Russell, F. (1908). 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. Griffith, J. S. (1992). ), The Mesoamerican Ballgame, University of Arizona Press, Tucson, pp. ), Exchange Systems in Prehistory, Academic Press, New York, pp. 175184. (eds.) ), Twenty-Eighth Annual Report of the Bureau of American Ethnology, U.S. Government Printing Office, Washington, DC, pp. In Gladwin, H. S., Haury, E. W., Sayles, E. B., and Gladwin, N. The Pima and Papago peoples are probably direct descendants. Haury, E. W. (1937b). ), Painting the Cosmos: Metaphor and Worldview in Images from the Southwest Pueblos and Mexico, Bulletin No. Oravec, C. (2014). Carrasco, D. (2013). An Introduction to the Study of Southwestern Archaeology, Yale University Press, New Haven, CT. Kroeber, A. L. (1928). Shaul, D. L. (1989). (ed. common patterns of trade, views of land use, religious beliefs, and social values that they all shared. 1, Spain in the West Vol. volume30,pages 117167 (2022)Cite this article. Hohokam ), The Hohokam: Ancient People of the Desert, School of American Research Press, Santa Fe, NM, pp. In Nichols, D. L., and Pool, C. A. Diaz-Granados, C., Duncan, J. R., and Reilly, F. K. Zeitschrift der Gesellschaft fr Erdkunde 56: 361460. In Hegmon, M. 2, University of Oklahoma Press, Norman, pp. 228280. Hays-Gilpin, K. A., and Hill, J. H. (1999). American Antiquity 33: 2544. Pots are more than household equipment. A Method for Designation of Cultures and Their Variations, Medallion Papers No. (eds. Helms, M. W. (1979). Journal of Anthropological Research 55: 137. 46, Center for Desert Archaeology, Tucson, AZ, pp. 7994. Excavations at Snaketown: Comparison and Theories, Medallion Papers No. 513524. 135152. 1984. Senior Honors (B.A.) In Mills, B. J., and Fowles, S. 8, University of Arizona Press, Tucson, pp. Hedges, K. (1994). 97, Document ID: HRAF's unique document identifier. Doyel, D. E. (1992). 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. Pyrite-encrusted mirrors at Snaketown and their external relationships to Mesoamerica. Harrington, J. P. (1916). Schaafsma, P., and Wiseman, R. N. (1992). Wilcox, D. R. (1979). Please refer to the appropriate style manual or other sources if you have any questions. Religious beliefs 4. (eds. Prehispanic Northwest and adjacent West Mexico, 1200 BCAD 1400: An interregional perspective. In Gladwin, H. S., Haury, E. W., Sayles, E. B., and Gladwin, N. If you are the author of this presentation you may upload your paper, poster, presentation, or associated data (up to 3 files/30MB) for free. (2008). ), The Olmec World: Ritual and Rulership, Art Museum, Princeton University, Princeton, NJ, pp. (eds. (eds. 64-73 p. ill. (eds. Nelson, B. In Doyel, D. E., and Dean, J. S. Flower World imagery in petroglyphs: Hints of Hohokam cosmology on the landscape. Bandelier, A. F. (1884). Lewis-Williams, J. D., and Pearce, D. (2005). A Prehistory of Western North America: The Impact of Uto-Aztecan Languages, University of New Mexico Press, Albuquerque. (1993). 7, Prehistory Press, Madison, WI, pp. Archaeology of the Sierra Madre Occidental: Research in the Moctezuma Valley of Eastern Sonora, Mexico, Archaeological Series No. Visual prayer and breath bodies: Flower World metaphor in Pueblo III and IV rock art. Arizonas Tucson City Council unanimously approved a measure to give back more than 10 acres of ancestral land to the Tohono O'odham Nation.

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