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Unpublished Masters (MA) thesis, Department of Anthropology, University of California, Fullerton. 43, Center for Desert Archaeology, Tucson, AZ, pp. The Maya ballgame: Rebirth in the court of life and death. 42, American Rock Art Research Association, San Jose, CA, pp. (eds. Kelley, J. C., and Abbott, E. (1971). ), The Sports of Life and Death: The Mesoamerican Ballgame, Thames and Hudson, New York, pp. Arqueologa 9: 4045. (ed. Computer File, Culture: Culture name from the Outline of World Cultures (OWC) with the alphanumberic OWC identifier in parenthesis. Der einflu der natur auf die religion in Mexiko und den Vereinigten Staaten. In Swartz, D. L. Copper Bell Trade Patterns in the Prehispanic U.S. Southwest and Northwest Mexico, Archaeological Series No. ), Encyclopedia of Global Archaeology, Springer, New York. 1729. Wallace, H. D., and Lindeman, M. W. (2003). 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. 19, Sunbelt Publications, El Cajon, CA, pp. The Casas Grandes and Salado phenomena: Evidence for a religious schism in the Greater Southwest. Property, identity, and macroeconomy in the prehispanic Southwest. What are the duties of a sanitary prefect in a school? Ethnographer, Missionary, Archaeologist, Folklorist, Linguist, Indigene, and so on. American Anthropologist n.s. For the full article, see, https://www.britannica.com/summary/Hohokam-culture. (2005). PubMedGoogle Scholar. By 1300, their crop yields were supporting the most highly populated settlements in the southwest. Social New Perspectives on the Rock Art and Prehistoric Settlement Organization of Tumamoc Hill, Tucson, Arizona, Archaeological Series No. 32: 522536. 25, Gila Pueblo, Globe, AZ, pp. (2001). Bayman, J. M. (1996). Some observations on Hohokam figurines: Implications for early American Southwest connections with West Mexico. In Noble, D. G. VanPool, C. S., and VanPool, T. L. (2012). ), Archaeological Frontiers and External Connections, Handbook of Middle American Indians Vol. Bernardini, W. (2008). (page 65). 5, AltaMira Press, Lanham, MD, pp. Cultural identity and pride (186); Helms, M. W. (1979). Bayman, J. M. (2001). Feathered, horned, and antlered serpents: Mesoamerican connections with the Southwest and Southeast. Implements of Change: Tools, Subsistence, and the Built Environment of Las Capas, an Early Agricultural Irrigation Community in Southern Arizona, Anthropological Papers No. Moulard, B. L. (2002). Wallace, H. D., Heidke, J. M., and Doelle, W. H. (1995). The Exchange economies of late prehistoric eastern Sonora, Mexico: A re-evaluation based on provenance data analyses. by Smith, T. B., San Augustin de la Florida, Albany, New York (1763 manuscript unpublished). Storia Antica del Messico, Tomo I, Gregorio Biasini allInsegna di Pallade, Cesena, Italy. ), Religious Transformation in the Late Pre-Hispanic Pueblo World, Amerind Studies in Archaeology No. American Antiquity 70: 433456. Pictures in the desert: Hohokam rock art. Native American culture of the Southwest (article) | Khan Academy ), Proceedings of the Second Salado Conference, Globe, Arizona, 1992, Arizona Archaeological Society, Phoenix, pp. Zuni religion and world view. More recently, some have drawn direct parallels between Mesoamerican and Hohokam beliefs, religious institutions, ritual practices, and symbolism (e.g., Chenault lat: 30.676 ; The Hohokam decorated pottery with a red-on-buff design and made jewelry of turquoise. Sending the Spirits Home: The Archaeology of Hohokam Mortuary Practices, University of Utah Press, Salt Lake City. A. A history of cacao in West Mexico: Implications for Mesoamerica and U.S. Southwest connections. In Hedges, K., and Calamia, M. A. The mortars, petroglyphs, and trincheras on Rillito Peak. (eds. Hedges, K. (1993). Exploring the production and social significance of Salado polychrome at central Phoenix Basin Hohokam sites. No human can be a religion, they can only found a religion. nt76-097, Document Type: May include journal articles, essays, collections of essays, monographs or chapters/parts of monographs. A further distinction in Anasazi culture is made by archaeologists and historians between The Postclassic Mesoamerican World, University of Utah Press, Salt Lake City. C. P. (2016). In Fish, S. K., and Fish, P. R. Archaeology Southwest 33(4): 9. (2020). In VanPool, C. S., VanPool, T. L., and Phillips, D. A., Jr. Journal of the Southwest 57: 1102. Doyel, D. E. (1992). Searcy, M. (2010). Preuss, K. T. (1930). Gateway to another world: The symbolism of supernatural passageways in the art and ritual of Mesoamerica and the American Southwest. Gilman, P. A., Thompson, M., and Wyckoff, K. C. (2015). Whittlesey, S. M. (2004). She confines her analysis to the Preceramic Hohokam from the Phoenix basin. ), Ripples in the Chichimec Sea: New Considerations of Southwestern-Mesoamerican Connections, Southern Illinois University Press, Carbondale, pp. The Road to Aztlan: Art from a Mythic Homeland, Los Angeles County Museum of Art, Los Angeles. 29, U.S. Government Printing Office, Washington, DC. In Hedges, K. In Noble, D. G. 65, University of Arizona, Tucson. Faced with a death, households chose the strategy best suited at that moment for maintaining or advancing their social standing. The Hohokam, the Mimbres, and the land between: A Mimbres perspective. Hohokam 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. (ed. PictographsMontezumas Head, Hieroglyphic Canyon, Phoenix Mt. CHAPTER 1 GUIDED READING Peopling the Americas Journal of Field Archaeology 23: 403420. Gumerman, G. J., and Haury, E. W. (1983). Boundaries and Territories: Prehistory of the U.S. Southwest and Northern Mexico, Anthropological Research Papers No. 15, Gila Pueblo, Globe, AZ. Russell, L. H. (1930). ), Vanishing River: Landscapes and Lives of the Lower Verde Valley: The Lower Verde Archaeological Project, SRI Press, Tucson, AZ, pp. The Excavations of Los Muertos and Neighboring Ruins in the Salt River Valley, Southern Arizona, Papers of the Peabody Museum of American Archaeology and Ethnology No. Taube, K. A. Journal of Religion, Conflict, and Peace 4(2): 121. (ed.) ), Hohokam Farming on the Salt River Floodplain: Refining Models and Analytical Methods, Anthropological Papers No. Casas Grandes: A Fallen Trading Center of the Gran Chichimeca, 8 volumes, Publication No. New Trails in Mexico: An Account of One Years Exploration in North-western Sonora, Mexico, and South-western Arizona, 19091910, Charles Scribners Sons, New York. 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. Shared image metaphors of the corn lifeway in Mesoamerica and the American Southwest. Meaning of hohokam. ), American Indian Rock Art, Vol. (2016). While I appreciate all their assistance, these individuals may not agree with everything presented herein, nor are they responsible for inaccuracies or errors in this work or any that may arise following future research. The Archaeology of Sonora, Archaeology Southwest Magazine 30(3). Wittfogel, K. A. La Gran Chichimeca: El lugar de las rocas secas, Editorial Jaca Book, Conaculta, Mexico. The date or dates that the information in the document pertains to (often not the same as the field date). Neuzil, A. Do you have pictures of Gracie Thompson from the movie Gracie's choice. The return of Quetzalcoatl: Evidence for the spread of a world religion during the Epiclassic period. J Archaeol Res 30, 117167 (2022). 371406. Mogollon - Science of the American Southwest (U.S. National Park 7, Amerind Foundation, Dragoon, AZ. (ed. (ed. 5, Gila Pueblo, Globe, AZ. Crown, P. L. (1994). Gladwin, H. S. (1948). Indian Rock Art of the Southwest, University of New Mexico Press, Albuquerque. (eds. 103124. 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. This is a preview of subscription content, access via your institution. Price excludes VAT (USA) In Wallace, H. D. and Holmlund, J. P., Petroglyphs of the Picacho Mountains, South Central Arizona (Reissue), Anthropological Papers No. 543612. (ed. An important aspect about the Hohokam is that they were not a specific human group. In Whittington, E. M. Parsons, E. C. (1929). ), Great Towns and Regional Polities in the Prehistoric American Southwest and Southeast, University of New Mexico Press, Albuquerque, pp. Essay, Language: Language that the document is written in Christenson, A. J. (2011). Wallace, H. D., and Lindeman, M. W. (2012). 149168. Copyright 2018 Digital Antiquity. The Iconography of Connectivity Between the Hohokam World and 10, Museum of Anthropology, University of Northern Colorado, Greeley. Sekaquaptewa, E., and Washburn, D. K. (2004). Schroeder, A. H. (1956). In Tax, S. 8, University of Arizona Press, Tucson, pp. Russell, F. (1908). 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. Wilcox, D. R. (1986). Russell, W. G., and Wright, A. M. (2008). 461483. 105121. An evaluation of the production and exchange of Tanque Verde Red-on-Brown ceramics in southern Arizona. Glen Rice. Hohokam culture--Arizona--Phoenix//Excavations (Archaeology)--Arizona--Phoenix//Phoenix (Ariz.)--Antiquities. ), The Road to Aztlan: Art from a Mythic Homeland, Los Angeles County Museum of Art, Los Angeles, pp. (ed. (2008). WebThe Pueblo Indians, situated in the Southwestern United States, are one of the oldest cultures in the nation. 43, Sunbelt Publications, El Cajon, CA, pp. (eds.) Zoomorphic iconography on Preclassic Hohokam red-on-buff pottery: A whole vessel study from the Gila River basin. ), The Frontier: Comparative Studies, vol. 399424. (eds. volume30,pages 117167 (2022)Cite this article. Notes, data, and photographs of the Cocoraque Butte Rock Art Recording Project of the Arizona Archaeological and Historical Society, 20142018, on file, Bureau of Land Management, Tucson, AZ. (ed. (1998). 3, Arthur H. Clark Company, Cleveland, OH. 48, Arizona State University, Tempe, pp. In Wallace, H. D. Cushing, F. H. (1892). ), Archaeology, Art, and Anthropology: Papers in Honor of J. J. Brody, Papers No. Guanacos, symbolism, and religion during the Hohokam pre-Classic. Hernbrode, J., and Boyle, P. C. (n.d.b). 433500. WebHohokam: [noun] 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. Want to learn more? Some of the scarce data that historians point out about the religion of the Hohokam culture are its polytheistic character and the influence that came from Mesoamerica. In addition to this, it is known that they gave great importance to their deities related to death. According to the remains found, these gods were offered the best offerings. 414458. Di Peso, C. C. (1974). I am indebted to Janine Hernbrode and Peter Boyle for sharing data from their petroglyph inventories near Cocoraque Butte and Sutherland Wash. The idea of a Mesoamerican connection isnt so farfetched; in fact, the Hohokam were known to be associated with the region through trade. 6, Albuquerque Archaeological Society, Albuquerque, pp. Chard, C. S. (1940). Human Relations Area Files, 2010. ), Collected Papers in Honor of Florence Hawley Ellis, Papers of the Archaeological Society of New Mexico No. (ed. 14, Center for Desert Archaeology, Tucson, AZ, pp. Crosby, H. (1975). (2008). In Gladwin, H. S., Haury, E. W., Sayles, E. B., and Gladwin, N. Pipette dreams and the primordial snake-canoe: Analysis of a hallucinatory form constant. 187204. ), Collected Papers in Honor of Erik Kellerman Reed, Papers No. Understanding Maya Inscriptions: A Hieroglyph Handbook, Museum of Archaeology and Anthropology, University of Pennsylvania, Philadelphia. Archaeologists find these dwellings in sets of three or four around small courtyards. lat: 42.033 ; Please make a gift now to ensure tDAR's future. 121127. Thus the Hohokam are likely to remain permanent mysteries to us. ), Environmental Change and Human Adaptation in the Ancient Southwest, University of Utah Press, Salt Lake City, pp. WebThe Interaction of Hohokam Ideology and Religious Beliefs in the Hohokam Practice of Dual Cemeteries Author (s): Glen Rice Year: 2015 Summary From A.D. 900 to 1400 Hohokam Hays-Gilpin, K. A., and Sekaquaptewa, E. (2006). 217248. Archaeologists have long compared the Hohokam world of the North American Southwest to contemporary traditions in Mesoamerica and West Mexico. 5192. In Phillips, Jr., D. A., and Ware, J. The Red-on-Buff Culture of the Gila Basin, Medallion Papers No. 18, Archaeological Society of New Mexico, Albuquerque, pp. Wilcox, D. R. (1991b). Article 2349. ), The Oxford Handbook of Southwest Archaeology, Oxford University Press, Oxford, pp. 25, Gila Pueblo, Globe, AZ, pp. Font, P. (1913[1776]). 2023 Springer Nature Switzerland AG. Valencia Vieja and the origins of Hohokam culture. ), Southwest, Handbook of North American Indians, Vol. (eds. Native Culture of the Southwest, Publications in American Archaeology and Ethnology 23(9), University of California, Berkeley. Craft and the Kingly Ideal: Art, Trade, and Power, University of Texas Press, Austin. Who Were the Hohokam? - DNA Consultants ), The Oxford Handbook of Mesoamerican Archaeology, Oxford University Press, New York, pp. 4, University Press, Cambridge, MA. ), Rock Art Papers, Vol. Pailes, M. (2016). I focus on three iconographic subjects in Hohokam mediaserpents, flowers, and pipetteseach of which materializes seemingly Mesoamerican religious concepts. Hopi Ruin Legends, ed. Hohokam archaeology in the eighties: An outside view. (ed. (2008). Taube, K. A. Of Hohokam origins and other matters. The Hohokam millennium, edited by Suzanne K. Fish and Paul R. Fish 235251. In Abbott, C. G. 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). The White Shaman Mural: An Enduring Creation Narrative in the Rock Art of the Lower Pecos, University of Texas Press, Austin. (ed.) Religious Transformation in the Late PreHispanic Pueblo World, University of Arizona Press, Tucson. (1957). Copy. In Wallace, H. D. Ellis, F. H., and Hammack, L. (1968). 231286. 45, Archaeology Southwest, Tucson, AZ, pp. While every effort has been made to follow citation style rules, there may be some discrepancies. 95106. Journal of Anthropological Research 68: 473502. Farmer, J. D. (2001). (2001). Journal of Archaeological Research McGuire, R. H. (2011b). In Williams, E., Snchez, M., and Gndara, M. The Hohokam millennium, edited by Suzanne K. Fish and Paul R. Fish. A. Gregory, D. A. Haury, E. W. (1976). A religion is a religion and a belief is a belief. (2000). In Ortiz, A. Kiva 84: 367390. Hunt, R. C., Guillet, D., Abbott, D. R., Bayman, J., Fish, P., Fish, S., Kintigh, K., and Neely, J. 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. In Lange, R. C., and Germick, S. ), The Oxford Handbook of Southwest Archaeology, Oxford University Press, New York, pp. Excising culture history from contemporary archaeology. DeMarrais, E., Castillo, L. J., and Earle, T. (1996). How far is a pipette? (ed. Wallace, H. D. (2016). 25, Gila Pueblo, Globe, AZ, pp. The Sun Youth of the Casas Grandes culture, Chihuahua, Mexico (AD 12001450). Provided by the Springer Nature SharedIt content-sharing initiative, Over 10 million scientific documents at your fingertips, Not logged in Thompson, M. (1994). Schaafsma, P. (1980). A., and Lyons, P. D. (2006). What would you like to do now? In Schaafsma, P. 2, University of Oklahoma Press, Norman, pp. The evolution of Hohokam ceremonial systems. Ulysses Sail: An Ethnographic Odyssey of Power, Knowledge, and Geographic Distance, Princeton University Press, Princeton, NJ. American Antiquity 35: 8794. In Reed, P. Wallace, H. D. (2007). Document Number: HRAF's in-house numbering system derived from the processing order of documents The Artifact 46: 1945. 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. (eds.) In Fish, P. R., and Reid, J. J. Records on the rocks: Strange hieroglyphs mark Arizona archeology. Pueblo religion and the Mesoamerican connection. (ed. American Anthropologist n.s. Wilcox, D. R. (1987). ), Roots of Sedentism: Archaeological Excavations at Valencia Vieja, a Founding Village in the Tucson Basin of Southern Arizona, Anthropological Papers No. Plumed and horned serpents of the American Southwest. A. Interregional interaction of the Chalchihuites culture in northwest Mesoamerica during the Classic and Postclassic periods. Raat, W. Dirk (2015). Haury, E. W. (1945a). Helms, M. W. (1988). 40, American Rock Art Research Association, San Jose, CA, pp. Information and translations of hohokam in the most comprehensive VanPool, T. L., VanPool, C. S., Rakita, G. F. M., and Leonard, R. D. (2008). (ed. Gladwin, W., and Gladwin, H. S. (1934). Hohokam (NT76). 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. Pueblo Indian Religion, University of Chicago Press, Chicago. ), Ancient Paquim and the Casas Grandes World, University of Arizona Press, Tucson, pp. 301334. Kiva 81: 3161. Flower World/Mundo florido: Music Archaeology of the Americas/Arqueomusicologa de las Amricas, 6 volumes, Ekho-Verlag, Berlin. 2, 2nd ed., transl. Sitlpuva: Through the land brightened with flowers. Hedges, K. (1994). The Origins and Significance of Snake-Lightning Cults in the Pueblo Southwest, Special Report No. ), Exploring the Hohokam: Prehistoric Desert Peoples of the American Southwest, Amerind Foundation New World Series No. 36, American Anthropological Association, Menasha, WI. Martnez, R., Mendoza, L., and Vias, R. (2012). (1974). Cueva de la Serpiente: Interpretive analysis of an Archaic great mural rock art panel Mueleg, Baja California Sur, Mexico. Just macaws: A review for the U.S. Southwest/Mexican Northwest. (eds. 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. Craig, D. B., Wallace, H. D., and Lindeman, M. W. (2012). Lekson, S. H. (2008). 509530. (eds.) 19, Sunbelt Publications, El Cajon, CA, pp. Deal, M. (2017). McGuire, R. H., and Villalpando, M. E. (2007). 2016-101, Archaeology Southwest, Tucson, AZ. In Gumerman, G. J. Many Hohokam material standards disappeared or became far less frequent. (eds. 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 49, Archaeology Southwest, Tucson, AZ, pp. by Malotki, E., Northern Arizona University Press, Flagstaff. Parsons, E. C. (1939). Prehistoric pottery and culture relations in the middle Gila. A case for Yuman participation in the Hohokam regional system. 89-5, Institute for American Research, Tucson, AZ. Wasley, W. W., and Johnson, A. E. (1965). Bostwick, T. W. (2001). Wallace, H. D. (1991). In Quilter, J, and Miller, M. Schroeder, A. H. (1966). (eds. Subjects: Document-level OCM identifiers given by the anthropology subject indexers at HRAF A., and Crider, D. (2005). Kiva 79: 280299. Bunzel, R. L. (1932). 10, Pueblo Grande Museum, Phoenix, and Anthropological Papers No. Cordell, L. (1997). Southwestern Journal of Anthropology 1: 5574. The Flower World of old Uto-Aztecan. Design Credits. Neurath, J. Bomkamp, S. A. the hohkam religion was many different gods or goddesses that because they thought that the gods provided sun, earth, etc. Gerald, R., and Lyons, P. D. (2019). Oriental Despotism: A Comparative Study of Total Power, Yale University Press, New Haven, CT. Wright, A. M. (2011). In Turpin, S. A. ), Environmental Change and Human Adaptation in the Ancient Southwest, University of Utah Press, Salt Lake City, pp. https://doi.org/10.1007/s10814-021-09159-z. (1814). Mesoamrica, el noroeste de Mxico y el suroeste de Estados Unidos. ), Foundations of Anasazi Culture: The Basketmaker-Pueblo Transition, University of Utah Press, Salt Lake City, pp. Corrections? Miller, M. (2001). Drawing the Southwest to scale: Perspectives on macroregional relations. Pailes, M. (2017a). 4761. Proceedings of the National Academy of Sciences 111: 1298612991. B. (ed. 33, Museum of Man, San Diego, CA, pp. Chapter 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) 208, Arizona State Museum, University of Arizona, Tucson. In Whittlesey, S. M., Cioleck-Torrello, R., and Altschul, J. H. The inner sanctum of Feather Cave, a Mogollon sun and earth shrine linking Mexico and the Southwest. Andresen, J. M. (1983). Braniff, B. 45124. (eds. Wallace, H. D. (2008). (ed. 29, Center for Desert Archaeology, Tucson, AZ, pp. (ed. Learn more about Institutional subscriptions. 499508. ), 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. (20122020). Di Peso, C. C. (1979). (ed.) Land use 3. ), The Hohokam Millennium, School for Advanced Research Press, Santa Fe, NM, pp. 9, University of Arizona, Tucson. Mesoamerica and the southwestern United States. English, Note: 9, Smithsonian Institution Press, Washington, DC, pp. A. An Archaeological Survey of the Verde Valley, Medallion Papers No. Ethnoarchaeology 9: 3052. Do Eric benet and Lisa bonet have a child together? (ed. Journal of Social Archaeology 11: 361386. The meaning of Huhugam. Please refer to the appropriate style manual or other sources if you have any questions. Wright, A. M., and Hopkins, M. P. (2016). Author: Author's name as listed in Library of Congress records B., and Lyons, P. D. (2013). Switzer, R. R. (1971). Tedlock, D. (1985). In Young, L. C., and Herr, S. A. 159231. (eds. 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. ), Religion in the Prehispanic Southwest, Archaeology of Religion No. Ritual songs of the Cora of West Mexico and the Hopi of the American Southwest: Shared ideas related to maize agriculture. Karns, H. J. ), Twenty-Sixth Annual Report of the Bureau of American Ethnology, U.S. Government Printing Office, Washington, DC, pp. (2021). 4364. Names of the four culture roots in the Southwest. Ray certainly did not found a religion. Kelley, J. C. (1966). The Iconography of Connectivity Between the Hohokam World and Its Southern Neighbors. Underhill, R. M. (2001). Lpez Austin, A. (1933). The darts of dawn: The Tlahuizcalpantecuhtli Venus complex in the iconography of Mesoamerica and the American Southwest. (ed. 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., Villalpando, M. E., Punzo, J. L., and Minnis, P. E. (2015). 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. (2002). Tucson, Arizona, to return ancestral land to indigenous nation (eds. Plateau 3: 1225. This term was used to distinguish their culture from other Southwestern groups like the Mogollon and Hohokam. (ed. (2001). In Englehardt, J. D., and Carrasco, M. D. ), Rock Art Papers, Vol. Mathiowetz, M. D., and Turner, A. D. In Clark, J. E., and Pye, M. E. (eds. 52, Archaeology Southwest, Tucson, AZ, pp. Prehistory: Ootam. 155, Arizona State Museum, University of Arizona, Tucson. In Whitehead, P. SAA 2015 abstracts made available in tDAR courtesy of the Society for American Archaeology and Center for Digital Antiquity Collaborative Program to improve digital data in archaeology. B. Digital Antiquity and tDAR are and have been supported by a number of organizations, including the Andrew W. Mellon Foundation, the National Science Foundation, and the National Endowment for the Humanities. Journal of Arizona Archaeology 1: 89101. Morris, D. (2019). (eds. Hopi History in Stone: The Tutuveni Petroglyph Site, Archaeological Series No. 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. Beals, R. L. (1944). Kiva 64: 311338. 0a5f9020aaf2b4f0eea83913d23711e6fa544b49 (master), Society for American Archaeology 80th Annual Meeting, San Francisco, CA (2015), Society and Economy in the Hohokam World: New Evidence and Insights from Canal System 2, Phoenix, Arizona, Submit Correction, Comment In Lange, R. C., and Germick, S. (ed. Ancient cultural interplay of the American Southwest in the Mexican Northwest. Visual prayer and breath bodies: Flower World metaphor in Pueblo III and IV rock art.