hohokam religious beliefs

A repressive religion is a religion that is repressive lol, Continue Learning about Religious Studies. Taube, K. A. Published By: Original publisher WebA kiva is a space used by Puebloans for rites and political meetings, many of them associated with the kachina belief system. In Quilter, J, and Miller, M. 32: 522536. In Holmes, W. H. von Humboldt, A. Mogollon Haury, E. W. (1937a). Their vast canal networks include some canals more than 20 miles long. Casas Grandes: A Fallen Trading Center of the Gran Chichimeca, 8 volumes, Publication No. A. (eds. More recently, some have drawn direct parallels between Mesoamerican and Hohokam beliefs, religious institutions, ritual practices, and symbolism (e.g., Chenault Schaafsma, P. (1980). (2018). Wittfogel, K. A. Science Advances 4: eaas9370. (eds.) Vint, J. M., and Nials, F. L. In Reed, P. Kiva 48: 267-278. ), American Indian Rock Art, Vol. ), Encyclopedia of Global Archaeology, Springer, New York. (ed. Gladwin, W., and Gladwin, H. S. (1929a). Farmer, J. D. (2001). Copy. Gladwin, H. S. (1957). ), Roots of Sedentism: Archaeological Excavations at Valencia Vieja, a Founding Village in the Tucson Basin of Southern Arizona, Anthropological Papers No. lat: 30.676 ; by Ortiz de Montellano, B. R., and Ortiz de Montellano, T., University of New Mexico Press, Albuquerque. (ed. Lekson, S. H. (2008). Haury, E. W. (1945b). ), Religious Transformation in the Late Pre-Hispanic Pueblo World, Amerind Studies in Archaeology No. Similarities in Hohokam and Chalchihuites artifacts. Pueblo religion and the Mesoamerican connection. In Hedges, K., and McConnell, A. Simmons, J. W. (n.d.). The Hohokam millennium, edited by Suzanne K. Fish and Paul R. Fish. (2011). Kiva 81: 230. Kiva 60: 575618. the hohkam religion was many different gods or goddesses that Snaketown Revisited: A Partial Cultural Resource Survey, Analysis of Site Structure, and an Ethnohistoric Study of the Proposed Hohokam-Pima National Monument, Archaeological Series No. Midcontinental Journal of Archaeology 42: 201222. Jim Heidke and Ben Nelson also kindly weighed in on the state of horned serpent imagery in Hohokam ceramic designs. Wilcox, D. R. (1991a). (eds. Kiva 48: ixiii, 137246. Loendorf, L. L., and Loendorf, C. (1995). Washburn, D. K., and Fast, S. (2018). (2010). In Neitzel, J. E., (ed. Valencia Vieja and the origins of Hohokam culture. Subjects: Document-level OCM identifiers given by the anthropology subject indexers at HRAF Schaafsma, P., and Taube, K. A. Names of the four culture roots in the Southwest. Journal of Social Archaeology 11: 361386. Underhill, R. M. (1948). Font, P. (1913[1776]). Bayman, J. M. (2002). Hayden, J. D. (1957). Oravec, C. (2014). Journal of Field Archaeology 41: 587602. Davis, E. H. (1920). 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 The main body of the Publication Information page contains all the metadata that HRAF holds for that document. (ed. Hohokam Rock Art, Ritual Practice, and Social Transformation in the Phoenix Basin, Ph.D. dissertation, Department of Anthropology, Washington State University, Pullman. 15, Gila Pueblo, Globe, AZ. 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. 110: 620. 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. American Anthropologist o.s. 11, El Paso Archaeological Society, El Paso, TX. In Steinbring, J., Watchman, A., Faulstich, P., and Taon, P. S. 12, San Diego Museum Papers No. Iconographic evidence for inter-regional connectivity in the prehistoric Southwest and beyond. Of Hohokam origins and other matters. The (2006). VanPool, T. L., VanPool, C. S., and Phillips Jr., D. A. 39, Center for Archaeological Investigations, Southern Illinois University, Carbondale, pp. Religion: An Anthropological View, Random House, New York. Journal of Archeological Method and Theory 9: 6995. Hernbrode, J., and Boyle, P. C. (n.d.b). Hernbrode, J., and Boyle, P. C. (2013). (ed. ), Between Mimbres and Hohokam: Exploring the Archaeology and History of Southeastern Arizona and Southwestern New Mexico, Anthropological Papers No. ), Southwest, Handbook of North American Indians, Vol. (eds. The Interaction of Hohokam Ideology and Religious Document Number: HRAF's in-house numbering system derived from the processing order of documents (ed. Many distinct Native American groups populated the southwest region of the current United States, starting in about 7000 BCE. 33, Utah Rock Art Research Association, Salt Lake City, pp. Gateway to another world: The symbolism of supernatural passageways in the art and ritual of Mesoamerica and the American Southwest. 411428. Wallace, H. D. (2012b). In Frisbie, T. R. PubMedGoogle Scholar. thesis, Department of Anthropology, Trent University, Peterborough, Ontario. Masters (M.A.) (ed. A History of the Ancient Southwest, Bond Wheelwright Company, Portland, ME. The Hohokam and Mesoamerica. Washburn, D. K. (2018). The Iconography of Connectivity Between the Hohokam World and Its Southern Neighbors. Archaeology Southwest 33(4): 9. Griffith, J. S. (1992). Hause, M. T. (1992). Wallace, H. D. (2012a). Religious beliefs (770); Abstract: Brief abstract written by HRAF anthropologists who have done the subject indexing for the document Papago Indian Religion, Contributions to Anthropology No. (ed. Village growth and ritual transformation in the southern Southwest. 27, Center for Desert Archaeology, Tucson, AZ. 5, Museum of Peoples and Cultures, Provo, UT, pp. Bostwick, T. W., and Krocek, P. (2002). In Doyel, D. E., and Dean, J. S. max long: -102.349; max 543612. Hays-Gilpin, K. A., and Hill, J. H. (2000). Vint, J. M. Many Hohokam sites are now under modern-day Phoenix. Schaafsma, P., and Wiseman, R. N. (1992). McGuire, R. H. (1989). (1965). 7, Prehistory Press, Madison, WI, pp. Nelson, R. S. (1981). ), The Forked Juniper: Critical Perspectives on Rudolfo Anaya, University of Oklahoma Press, Norman, pp. Helms, M. W. (1993). This book goes beyond just archaeological interest. ), The Foundations of Southwest Communities: Variation and Change in Pithouse Villages between AD 200900, University of Arizona Press, Tucson, pp. The first part is the OWC identifier and the second part is the document number in three digits. Scholars now believe that many aspects of Hohokam culture sprang from western Mexico, noting similarities in architecture, pottery, figurines, rituals, religious Plog, S., Fish, P. R., Glowacki, D. M., and Fish, S. K. (2015). Tedlock, D. (1985). (ed. Jones, B. M., Jr., and Drover, C. E. (2018a). Bunzel, R. L. (1932). Ringle, W. M., Negron, T. G., and Bey III, G. J. (2020). Kertzer, D. I. The civilization flourished from around 900-1150 A.D. when Tula was destroyed. by Black, J., Longman, Hurst, Rees, Orme, and Brown, London. 52, Archaeology Southwest, Tucson, AZ, pp. In Holmes, W. H. Miller, M., and Taube, K. A. (ed. 1900-850 BP (AD 100-1150), Coverage Place: Location of the research culture or tradition (often a smaller unit such as a band, community, or archaeological site) ), Southwest, Handbook of North American Indians, Vol. The Hohokam Millennium, School for Advanced Research Press, Santa Fe, NM. 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. Di Peso, C. C. (1979). They can express religious beliefs and be a way for people to express their identity. 235251. In Nielson-Grimm, G., and Stavast, P. A. (eds. Hays-Gilpin, K. A., and Hill, J. H. (1999). (eds. Boyd, C. E. (2003). Copyright 2018 Digital Antiquity. Native Culture of the Southwest, Publications in American Archaeology and Ethnology 23(9), University of California, Berkeley. ), Exchange Systems in Prehistory, Academic Press, New York, pp. ), Shamanism and Rock Art in North America, Special Publication 1, Rock Art Foundation, San Antonio, TX, pp. Phillips Jr., D. A. Petroglyphs and bell rocks at Cocoraque Butte: Further evidence of the Flower World belief among the Hohokam. Wright, A. M., and Hopkins, M. P. (2016). Crown, P. L. (1994). Glowacki, D. M., and Van Keuren, S. Bell, C. (1997). Revitalization movements. Gilman, P. A., Thompson, M., and Wyckoff, K. C. (2015). Age of Barrier Canyon-style rock art constrained by cross-cutting relations and luminescence dating techniques. Presented at The 80th Annual Meeting of the Society for American Archaeology, San Francisco, California. 18, Arizona State University, Tempe, pp. 178223. Cushing, F. H. (1892). Article In Gladwin, H. S., Haury, E. W., Sayles, E. B., and Gladwin, N. Clark, J. J., Huntley, D. L., Hill, J. A. 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). (eds. Whittlesey, S. M. (2004). 5663. Chris. Clark, T. C., Heidke, J. M., Markel, M. K. and Lavayn. (eds. Hopi Ruin Legends, ed. Landscape of the Spirits: Hohokam Rock Art at South Mountain Park, University of Arizona Press, Tucson. Arqueologa 9: 4045. 7583. Wikipedia Human Ecology 46: 735746. ), Reacomodos demogrficos del Clsico al Posclsico en el centro de Mxico, Instituto de Investigaciones Antropolgicas, Universidad Nacional Autnoma de Mxico, Mexico City, pp. A. The petroglyphs of Tumamoc Hill. (2015). Google Scholar. 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. Hays-Gilpin, K. A., Newsome, E. A., and Sekaquaptewa, E. (2010). Boundaries and Territories: Prehistory of the U.S. Southwest and Northern Mexico, Anthropological Research Papers No. Posibles pasajes migratorios en el norte de Mxico y el suroeste de los Estados Unidos durante el Epiclsico y el Postclsico. Reconstructing the sacred in Hohokam archaeology: Cosmology, mythology, and ritual. ), The Archaeology of Regional Interaction: Religion, Warfare, and Exchange across the American Southwest and Beyond, University Press of Colorado, Boulder, pp. by Ortiz de Montellano, B. R., University of Oklahoma Press, Norman. Hohokam craft economies and the materialization of power. A Field Guide to Rock Art Symbols of the Greater Southwest, Johnson Books, Boulder, CO. Pederson, J. L., Chapot, M. S., Simms, S. R., Sohbati, R., Rittenour, T. M., Murray, A. S., and Cox, G. (2014). Religion and cosmology in the Casas Grandes world. Between about 800 and 1100 CE, many villages also had large earthen constructions that archaeologists identify as ballcourts. Broad distribution of Flower World imagery in Hohokam petroglyphs. Hedges, K. (1994). In Nielson-Grimm, G., and Stavast, P. 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 Colton, H. S. (1939). (2021). 43, Sunbelt Publications, El Cajon, CA, pp. An Introduction to the Ceramics of the Chalchihuites Culture of Zacatecas and Durango, Pt. Doyel, D. E. (1994). Kinos Historical Memoir of Pimera Alta: A Contemporary Account of the Beginnings of California, Sonora, and Arizona, by Father Esebio Kino, S. J., Pioneer Missionary Explorer, Cartographer, and Ranchman, 16831711, Vol. Shared image metaphors of the corn lifeway in Mesoamerica and the American Southwest. (2006). (eds. Visual prayer and breath bodies: Flower World metaphor in Pueblo III and IV rock art. Political Essay on the Kingdom of New Spain, Vol. Wilcox, D. R. (1987). 149168. ), American Indian Rock Art, Vol. In Cant, R. Compound B at Casa Grande Ruins National Monument has two platform mounds. Cooking status: Hohokam ideology, power, and social reproduction. 2349. 10, Pueblo Grande Museum, Phoenix, and Anthropological Papers No. In Hedges, K., and McConnell, A. Correspondence to Native American culture of the Southwest (article) | Khan Academy Villalpando, M. E. (eds. ), The Oxford Handbook of Mesoamerican Archaeology, Oxford University Press, New York, pp. 42, American Rock Art Research Association, San Jose, CA, pp. Proceedings of the American Philosophical Society 86: 260263. (eds.) Tucson, Arizona, to return ancestral land to indigenous nation 91105. VanPool, T. L., Palmer, C. T., and VanPool, C. S. (2008). (ed. 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. Washburn, D. K. (2012). ), Religion in the Prehispanic Southwest, Archaeology of Religion No. Clark, J. J. In Gladwin, H. S., Haury, E. W., Sayles, E. B., and Gladwin, N. 645658. ), Vanishing River: Landscapes and Lives of the Lower Verde Valley: The Lower Verde Archaeological Project, SRI Press, Tucson, AZ, pp. (ed. Haury, E. W. (1945a). (eds. 2016-101, Archaeology Southwest, Tucson, AZ. 2005-01, Center for Desert Archaeology, Tucson, AZ. Want to learn more? Helms, M. W. (1988). (eds. In Nichols, D. L., and Pool, C. A. (2000). (eds. (1919). Excavations in the Santa Cruz River Floodplain: The Early Agricultural Period Component at Los Pozos, Anthropological Papers No. 1.8: The Southwest - Social Sci LibreTexts Evans, V. R., and Lail, W. K. (2015). 7887. 3339. 6, Institute for American Research, Tucson, AZ, pp.

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