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83102. Arizonas Tucson City Council unanimously approved a measure to give back more than 10 acres of ancestral land to the Tohono O'odham Nation. La Gran Chichimeca: El lugar de las rocas secas, Editorial Jaca Book, Conaculta, Mexico. Papago Indian Religion, Contributions to Anthropology No. Dutton, B. P. (1963). (ed. ), Collected Papers in Honor of Erik Kellerman Reed, Papers No. Zeitschrift der Gesellschaft fr Erdkunde 56: 361460. Feinman, G. M. (1991). Bostwick, T. W., Whittlesey, S. M., and Mitchell, D. R. (2010). Kiva 48: ixiii, 137246. Sekaquaptewa, E., and Washburn, D. K. (2004). Haury, E. W. (1937b). Religious beliefs 4. A. The Western Archaic tradition in context. Gallaga, E. (2014). Ringle, W. M., Negron, T. G., and Bey III, G. J. In Guthrie, J. The ), Foundations of Anasazi Culture: The Basketmaker-Pueblo Transition, University of Utah Press, Salt Lake City, pp. Haury, E. W. (1937c). Nelson, B. 920, Archaeopress, Oxford. Weaver, D. E, Jr. (1985). The Hohokam and Mesoamerica. Places to see and places to hear: Rock art and features of the sacred landscape. Mexicos Indigenous Past, trans. Gerald, R., and Lyons, P. D. (2019). In Neitzel, J. E., (ed. 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 . 73, University of Arizona, Tucson. 297337. (eds. A Prehistory of Western North America: The Impact of Uto-Aztecan Languages, University of New Mexico Press, Albuquerque. (1998). In Fifth Annual Report of the Executive Committee of the Archaeological Institute of America, University Press, Cambridge, MA, pp. Religion on the Rocks: Hohokam Rock Art, Ritual Practice, and Social Transformation, University of Utah Press, Salt Lake City. Gladwin, W., and Gladwin, H. S. (1935). Hohokam Pailes, M. (2016). (eds. In Hays-Gilpin, K. A., and Schaafsma, P. Wright, A.M. Social 95106. 24, Harvard University Press, Cambridge, MA. Kiva 60: 575618. (ed. (eds.) 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. https://doi.org/10.1007/s10814-021-09159-z, DOI: https://doi.org/10.1007/s10814-021-09159-z. Greater Mesoamerica: The Archaeology of West and Northwest Mexico, University of Utah Press, Salt Lake City. 9199. 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 Creel, D. (2014). A more complete set of acknowledgements are provided here. 7590. Shaul, D. L. (2014). (eds. Serpents in the prehistoric Pecos Valley of southeastern New Mexico. 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. Feinman, G. M., and Neitzel, J. E. (2020). The name Hohokam means "those who have gone" in the language of the O'odham, the contemporary Native American inhabitants of southern Arizona. (eds. The Western Range of the Red-on-Buff Culture, Medallion Papers No. (ed. (eds. 514. In Granados, R. G. 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. 5373. Haury, E. W. (1976). Garcia, S. A. 1, Gila Pueblo, Globe, AZ. What would you like to do now? Wallace, H. D., and Ciaccio, R. (2012). Journal of the Southwest 47: 571614. The Social Organization of the Tewa of New Mexico, Memoir No. ), Reacomodos demogrficos del Clsico al Posclsico en el centro de Mxico, Instituto de Investigaciones Antropolgicas, Universidad Nacional Autnoma de Mxico, Mexico City, pp. ), The Oxford Handbook of North American Archaeology, Oxford University Press, Oxford, pp. Crosby, H. (1975). Journal of Field Archaeology 41: 587602. Midcontinental Journal of Archaeology 42: 201222. (2001). Religions of Mesoamerica, 2nd ed., Waveland Press, Long Grove, IL. Graybill, D. A., Gregory, D. A., Funkhouser, G. S., and Nials, F. L. (2006). An evaluation of the production and exchange of Tanque Verde Red-on-Brown ceramics in southern Arizona. Taube, K. A. Lpez Austin, A. 239265. 3649. 206222. 8, Australian Rock Art Research Association, Melbourne, pp. Burial in the privacy of household cemeteries served their egalitarian ideology while burial in public corporate cemeteries served their religious beliefs. Munson, M. K., and Hays-Gilpin, K. (2017). Sending the Spirits Home: The Archaeology of Hohokam Mortuary Practices, University of Utah Press, Salt Lake City. The rainmakers: The Olmec and their contribution to Mesoamerican belief and ritual. Proceedings of the American Philosophical Society 86: 260263. Resultados de la temporada de investigaciones 2009: Proyecto Cuenca Mirador. Nentvig, J. Visual prayer and breath bodies: Flower World metaphor in Pueblo III and IV rock art. Cienega phase incipient plain ware from southeastern Arizona. ), Proceedings of the Second Salado Conference, Globe, Arizona, 1992, Arizona Archaeological Society, Phoenix, pp. Did Billy Graham speak to Marilyn Monroe about Jesus? In Granados, R. G. A., and Lyons, P. D. (2006). Hopi History in Stone: The Tutuveni Petroglyph Site, Archaeological Series No. 101125. Ortiz, A. Ray certainly did not found a religion. Colton, H. S. (1938). In Minnis, P. E., and Whalen, M. E. Facts About the Ancient Toltecs (ed. Do you have pictures of Gracie Thompson from the movie Gracie's choice. The role of the direct historical approach in North American ethnoarchaeology: A northern perspective. Lack, A. D. (2013). The Architecture of the Casa Grande and Its Interpretation, Archaeological Series No. 103119 (unpublished). In Williams, E., Snchez, M., and Gndara, M. 371406. American Antiquity 31: 683704. In Glowacki, D. M., and Van Keuren, S. (1933). Ceramic technology (323); - 208.113.197.84. American Anthropologist n.s. Hill, J. H. (1992). Jones, B. M., Jr., and Drover, C. E. (2018a). In Hedges, K., and Calamia, M. A. (1988). Gladwin, H. S. (1937). In Compte-Rendu du Congrs International des Amricanistes de la Septime Session, Berlin, 1888, Libairie W. H. Khl, Berlin, pp. Ritual songs of the Cora of West Mexico and the Hopi of the American Southwest: Shared ideas related to maize agriculture. Village growth and ritual transformation in the southern Southwest. 411428. Wikipedia (ed. 233254. 110: 620. 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. Our editors will review what youve submitted and determine whether to revise the article. In Manzanilla, L. 48(2), Archaeology Southwest, Tucson, AZ, pp. (eds. Book (2015). American Antiquity 69: 457486. (eds. American Antiquity 25: 547561. Smith, M. E., and Berdan, F. F. Oravec, C. (2014). With Zig-Zag Lines Im Painted: Hohokam Petroglyphs on Tempe Butte, Arizona, Loendorf and Associates, Tempe, AZ. Many distinct Native American groups populated the southwest region of the current United States, starting in about 7000 BCE. Southwest United States and northwestern Mexico: Geography and culture. 159231. (1814). Religious Hayden, J. D. (1957). 6, Albuquerque Archaeological Society, Albuquerque, pp. Google Scholar. Archaeology Without Borders: Contact, Commerce, and Change in the U.S. Southwest and Northwestern Mexico, University Press of Colorado, Boulder. 155, Arizona State Museum, University of Arizona, Tucson. Bostwick, T. W. (2005). Malotki, E., and Dissanayake, E. (2018). WebPublication Information The main body of the Publication Information page contains all the metadata that HRAF holds for that document.. (eds. Mesoamerica, the Hohokam, and the Tucson Basin. Report of A. F. Bandelier on his investigations in New Mexico during the years 18831884. Guanacos, symbolism, and religion during the Hohokam pre-Classic. Homer, R. N. (2005). The darts of dawn: The Tlahuizcalpantecuhtli Venus complex in the iconography of Mesoamerica and the American Southwest. Heidke, J. M. (1999). by Bahr, D. M., University of Arizona Press, Tucson. 115, Arizona State Museum, University of Arizona, Tucson. ), The Archaeology of Regional Interaction: Warfare and Exchange Across the American Southwest and Beyond, University of Colorado Press, Boulder, pp. 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. ), Between Mimbres and Hohokam: Exploring the Archaeology and History of Southeastern Arizona and Southwestern New Mexico, Anthropological Papers No. In Noble, D. G. 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. Font, P. (1913[1776]). Copper Bell Trade Patterns in the Prehispanic U.S. Southwest and Northwest Mexico, Archaeological Series No. Craig, D. B., Wallace, H. D., and Lindeman, M. W. (2012). ), Life in the Valley of Gold: Archaeological Investigations at Honey Bee Village, a Prehistoric Hohokam Ballcourt Village, Part 2, Anthropological Papers No. Hohokam ), Twenty-Eighth Annual Report of the Bureau of American Ethnology, U.S. Government Printing Office, Washington, DC, pp. Later in time, after about 1150 or 1200 CE, people in the Hohokam region began building their houses as aboveground compounds within a walled courtyard. Morris, D. (2019). 7, Prehistory Press, Madison, WI, pp. Clark, J. J., Huntley, D. L., Hill, J. Published By: Original publisher Park, White Tanks Art Galleries, Cottonwood Canyon, de Niza Monument. Cushing, F. H. (1892). Who Were the Hohokam? - DNA Consultants In addition, this work covers new ground and represents a real contribution to Hohokam archaeology. 25, Gila Pueblo, Globe, AZ, pp. The Iconography of Connectivity Between the Hohokam World and Ancient cultural interplay of the American Southwest in the Mexican Northwest. Trading networks 2. The appearance of Salado Polychrome pottery likely indicated new, perhaps competing, religious beliefs. Ring's reflections: New picture emerges of Hohokam culture The primitive religion of the Southwest: An interpretation. Correspondence to Lightning celts and corn fetishes: The Formative Olmec and the development of maize symbolism in Mesoamerica and the American Southwest. For the full article, see, https://www.britannica.com/summary/Hohokam-culture. Johnson, A. S. (1958). 42, American Rock Art Research Association, San Jose, CA, pp. The representation of plants in Hohokam pottery design. WebDefinition of hohokam in the Definitions.net dictionary. Huhugam. Wallace, H. D. (2008). The Flower World of old Uto-Aztecan. Symbols and Sociopolitical Organization: Mesoamerican Iconography in the U.S. Southwest/Northwest Mexico, Ph.D. dissertation, Department of Anthropology, University of Oklahoma, Norman. Mesoamerica and the southwestern United States. 33: 3237. the hohkam religion was many different gods or goddesses that Thus the Hohokam are likely to remain permanent mysteries to us. 231247. Distribution and Significance of Ball Courts in the Southwest, Papers of the Excavators Club 1(2), Cambridge, MA. 9, ASM Archives A-50, Arizona State Museum, University of Arizona, Tucson, pp. Neuzil, A. ), Mesoamrica: Debates y perspectivas, El Colegio de Michoacn, Zamora, pp. American Anthropologist n.s. The Origins and Significance of Snake-Lightning Cults in the Pueblo Southwest, Special Report No. Religion: An Anthropological View, Random House, New York. Washburn, D. K. (2012). (ed. Rudo ensayo: Tentativa de una descripcin geogrphica de la provincia de Sonora, transcr. because they thought that the gods provided sun, earth, etc. Kiva 46: 338. How far is a pipette? In Brame, J., Oravec, C., and Bowen, N. Miller, M. (2001). The Americas Manual concepts: A study of the influence of hand-usage on culture-growth. Tucson, Arizona, to return ancestral land to indigenous nation ), The Hohokam Millennium, School for Advanced Research Press, Santa Fe, NM, pp. Bandelier, A. F. (1892). Hiking Ruins Seldom Seen, Falcon Publishing of the Globe Pequot Press, Guilford, CT. Winters, Jr., H. J. (2021). ), Chemical Characterization of Ceramic Pastes in Archaeology, Monographs in World Archaeology No. 18, Arizona State University, Tempe, pp. The Hohokam millennium, edited by Suzanne K. Fish and Paul R. Fish 9, Smithsonian Institution Press, Washington, DC, pp. Journal of Anthropological Archaeology 60: 101230. A repressive religion is a religion that is repressive lol, Continue Learning about Religious Studies. (2010). Lewis-Williams, J. D., and Pearce, D. (2005). 169229. Mesoamerican objects and symbols in Chaco Canyon contexts. Wilcox, D. R., and Shenk, L. O. Plog, S., Fish, P. R., Glowacki, D. M., and Fish, S. K. (2015). 217248. 73120. Land use 3. What does hohokam mean? (eds. 4, University Press, Cambridge, MA. A., and Crider, D. (2005). (eds. (eds.) 8: 346375. The Flower World in prehistoric Southwest material culture. (1965). In Scarborough, V., and Wilcox, D. R. Whittlesey, S. M. (2004). Hohokam ceramics, Hohokam beliefs, Published in: if part or section of a book or monograph Braniff, B. 46, Center for Desert Archaeology, Tucson, AZ, pp. Miller, M., and Taube, K. A. Unregulated diffusion from Mexico into the Southwest prior to AD 700. 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. Hernbrode, J., and Boyle, P. C. (2017). Archaeologists have long compared the Hohokam world of the North American Southwest to contemporary traditions in Mesoamerica and West Mexico. Rock art and ontology: Patterns in Hohokam imagery. (2006). Hunt, R. C., Guillet, D., Abbott, D. R., Bayman, J., Fish, P., Fish, S., Kintigh, K., and Neely, J. 339371. Whittlesey, Stephanie Michelle, Title: thesis, Department of Anthropology, University of Arizona, Tucson. Ball courts. (page 65). Whittlesley studies 'ceramics to explore Hohokam ideology, beliefs, and ritual.' Birds and serpents in Hohokam art. Anyone you share the following link with will be able to read this content: Sorry, a shareable link is not currently available for this article. The Artifact 46: 1945. 153167. ), Building Transnational Archaeologies: The 11th Southwest Symposium, Hermosillo, Sonora, Mxico, Archaeological Series No. Vint, J. M. Washburn, D. K. (2018). In Henderson, T. K. 64-73 p. ill. ), The Hohokam Millennium, School for Advanced Research Press, Santa Fe, NM, pp. 2023 Springer Nature Switzerland AG. Wallace, H. D., and Holmlund, J. P. (1986). Karns, H. J. 33, Museum of Man, San Diego, CA, pp. Pueblo Indians Oldest Culture in the by Ortiz de Montellano, B. R., and Ortiz de Montellano, T., University of New Mexico Press, Albuquerque. McGuire, R. H., Adams, E. C., Nelson, B. Fewkes, J. W. (1906). Romain, W. F. (2019). Field, M. (2018). (ed. Journal of Social Archaeology 11: 361386. The first part is the OWC identifier and the second part is the document number in three digits. The petroglyphs of Saguaro National Monument, Tucson, Arizona. (2020). Cordell, L. (1997). Serpent Mound in its Woodland period context: Second rejoinder to Lepper. In Holmes, W. H. In Lekson, S. H. 67, Museum of Northern Arizona, Flagstaff, pp. VanPool, T. L., VanPool, C. S., and Phillips Jr., D. A. (eds.) 3339. The Pima and Papago peoples are probably direct descendants. 6, Institute for American Research, Tucson, AZ. In Ortiz, A. (eds. A revision of the archaeological sequence in Sinaloa, Mexico. 6473. Vint, J. M., and Nials, F. L. Pipette dreams and the primordial snake-canoe: Analysis of a hallucinatory form constant. (eds. Some 14th-century canals have been restored for use. American Antiquity 70: 433456. Carot, P., and Hers, M. (2008). Simmons, J. W. (n.d.). Rock Art of the Lower Pecos, Texas A&M University Press, College Station. White, C. A. Prehistoric pottery and culture relations in the middle Gila. In Wallace, H. D. and Holmlund, J. P., Petroglyphs of the Picacho Mountains, South Central Arizona (Reissue), Anthropological Papers No. Masters (M.A.) Switzer, R. R. (1971). For unknown reasons, Hohokam culture disintegrated in the early 15th century. Bayman, J. M. (2001). (eds. VanPool, T. L., Palmer, C. T., and VanPool, C. S. (2008). (ed. Native American culture of the Southwest (article) | Khan Academy Tracking Prehistoric Migrations: Pueblo Settlers among the Tonto Basin Hohokam, Anthropological Papers No.
