Ancient Pueblo Peoples

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Cliff Palace, Mesa Verde National Park

Ancient Pueblo People or Ancestral Puebloans are preferred terms for the cultural group of people often known as Anasazi, the ancestors of the modern Pueblo peoples. The ancestral Puebloans were a prehistoric Native American culture centered around the present-day Four Corners area of the Southwest United States. Archaeologists still debate when a distinct culture emerged, but the current consensus, based on terminology defined by the Pecos Classification, suggests their emergence around 1200 B.C., the Basketmaker II Era.

Contents

1 Geography of the Ancient Pueblo
2 Cultural characteristics
3 Migration from the homeland
4 Cultural distinctions

4.1 Anasazi as a cultural label
4.2 Limitations on cultural conventions

5 External links
6 References
7 See also

Geography of the Ancient Pueblo

The Ancient Pueblo were one of four major prehistoric archaeological traditions of the American Southwest. In relation to the other cultures, these people occupied the northeast quadrant of the area.[link] The Ancient Pueblo homeland centers on the Colorado Plateau, but extends from central New Mexico, on the east to southern Nevada, on the west. Areas of southern Nevada, Utah and Colorado form a loose northern boundary, while the southern edge is defined by the Colorado and Little Colorado rivers in Arizona and the Rio Puerco and Rio Grande in New Mexico. However, evidence of Ancient Pueblo culture has been found extending east onto the American Great Plains, in areas near the Cimarron and Pecos rivers and in the Galisteo Basin.

Topography and resources within this large region varies greatly. The plateau regions are generally high, with elevations ranging from 4500 to 8500 feet (1350–1600 meters). Extensive horizontal mesas are capped by sedimentary formations and support woodlands of junipers, pinyon, ponderosa pines, and yellow pines, each favoring different elevations. Wind and water erosion have created steep walled canyons, and sculpted windows and bridges out of the sandstone landscape. In areas with harder stone, such as shale or limestone, rock overhangs formed. These overhangs were favored sites for shelters and building sites. The range country in areas such as the San Juan, Gallup and Albuquerque basins is low and arid, supporting desert grasses and shrubs. Streams in these regions allow the growth of willows and reeds, and were utilized by the Ancient Pueblo for agriculture. Mountains in the region are as tall as 12,000 feet (3650 meters), and provided timber, game, minerals, and the specialized stone used for flaked tools.

In the Southwest, access to water was essential. All areas of the Ancient Pueblo homeland suffered from periods of drought and wind and water erosion. Summer rains could be undependable and often arrived in destructive thunderstorms. While the amount of winter snowfall varied greatly, the Ancient Pueblo depended on the snow for most of their water. Snow melt allowed the germination of seeds, both wild and cultivated, in the spring. Where sandstone layers overlay shale, snow melt can accumulate and create seeps and springs, which the Ancient Pueblo used as water sources. Snow also fed the smaller, more predictable tributaries, such as the Chinle, Animas, Jemez and Taos rivers. The larger rivers were less important to the ancient culture, as smaller streams were more easily diverted or controlled for irrigation.

Cultural characteristics

Pueblo Bonito, a Chacoan Great House

The Ancient Pueblo culture is perhaps best-known for the jacal, adobe and sandstone dwellings built along cliff walls, particularly during the Pueblo II and Pueblo III eras. The best-preserved examples of those dwellings are in parks such as Chaco Culture National Historical Park, Mesa Verde National Park, Hovenweep National Monument, Bandelier National Monument, and Canyon de Chelly National Monument. These villages, called pueblos by Mexican settlers, were often only accessible by rope or through rock climbing.

However, these astonishing building achievements had more modest beginnings. The first Ancestral Puebloan homes and villages were based on the pit house, a common feature in the Basketmaker periods, and a not unusual dwelling in later periods in less urban locations. Over time, these homes were expanded by the addition of storage structures made of adobe and poles or adobe and stone, eventually evolving into independent homes grouped in L-shapes, semicircles or rectangles. These complexes became more elaborate over time, with thicker walls made of jacal worked stone, until the beginning of the great Pueblo period about AD 1150.

The Ancestral Puebloans are also known for their unique style of pottery, today considered valuable for their rarity. They also created many petroglyphs and pictographs.

Migration from the homeland

It is not entirely clear why the Ancestral Puebloans migrated from their established homes in the 12th and 13th centuries. Factors examined and discussed included prolonged periods of drought, cyclical periods of top soil erosion, environmental degradation, de-forestation, hostility from new arrivals, religious or cultural change, and even influence from MesoAmerican cultures. Many of these possibilities are supported by archaeological evidence.

Current opinion holds that the Ancestral Puebloans responded to pressure from Numic-speaking peoples moving onto the Colorado Plateau as well as climate change which resulted in agricultural failures. The archaeological record indicates that it was not unusual for ancient Pueblo peoples to adapt to climatic change by changing residences and locations. Early Pueblo I sites may have housed up to 600 individuals in a few separate but closely spaced settlement clusters. However, they were generally occupied for a mere 30 years or less. Archaeologist Timothy A. Kohler excavated large Pueblo I sites near Dolores, Colorado, and discovered that they were established during periods of above-average rainfall. This would allow crops to be grown without benefit of irrigation. At the same time, nearby areas experiencing significantly dryer patterns were abandoned.

The ancient Pueblos attained a cultural "Golden Age" between about 900 and 1130 A.D. During this time, generally classed as Pueblo II, the climate was relatively warm and rainfall mostly adequate. Communities grew larger and were inhabited for longer periods of time. Highly specific local traditions in architecture and pottery emerged, and trade over long distances appears to have been common. Turkeys were domesticated. After approximately 1150 A.D. North America experienced significant climatic change. Confirming evidence is found in excavations of western regions in the Mississippi Valley between A.D. 1150 and 1350 which show long lasting patterns of warmer, wetter winters and cooler, dryer summers. In this later period, the Pueblo II became more self-contained, decreasing trade and interaction with more distant communities. Southwest farmers developed irrigation techniques appropriate to seasonal rainfall, including soil and water control features such as check dams and terraces. However, the population of the region continued to be mobile, abandoning settlements and fields under adverse conditions.

Stress on the environment by have been reflected in the social structure, leading to conflict and warfare. Near Kayenta, Arizona, Jonathan Haas of the Field Museum in Chicago has been studying a group of Anasazi villages that relocated from the canyons to the high mesa tops around 1250 A.D. The only reason Haas can see for a move so far from water and arable land is defense against enemies. He asserts that isolated communities relied on raiding for food and supplies, and that warfare became common in the 13th century. This conflict may have been aggravated by the influx of less settled peoples, Numic-speakers such as the Utes, Shoshones and Piutes, who may have originated in what is today California.

Most modern Pueblo peoples (whether Keresans, Hopi, or Tanoans) and historians like James W. Loewen, in his book Lies Across America, assert the ancient Pueblo did not "vanish" as is commonly portrayed in media presentations or popular books, but migrated to areas in the Southwest with more favorable rainfall and dependable streams. They merged into the various pueblo peoples whose descendants still live in Arizona and New Mexico. This perspective is not new and was also presented in reports from early 20th century anthropologists, including Frank Hamilton Cushing, J. Walter Fewkes and Alfred V. Kidder. Many modern Pueblo tribes trace their lineage from settlements in the Anasazi area and areas inhabited by their cultural neighbors, the Mogollon. For example, the San Ildefonso Pueblo people believe that their ancestors lived in both the Mesa Verde area and the current Bandelier.

Cultural distinctions

Archaeological cultural units such as "Anasazi", Hohokam, Patayan or Mogollon are used by archaeologists to define material culture similarities and differences that may identify prehistoric socio-cultural units, equivalent to modern societies or peoples. The names and divisions are classification devices based on theoretical perspectives, analytical methods and data available at the time of analysis and publication. They are subject to change, not only on the basis of new information and discoveries, but also as attitudes and perspectives change within the scientific community. It should not be assumed that an archaeological division or culture unit corresponds to a particular language group or to a socio-political entity such as a tribe.

Anasazi as a cultural label

The term "Anasazi" was established in archaeological terminology through the Pecos Classification system in 1927. Archaeologist Linda Cordell discussed the word's etymology and use:

"The name "Anasazi" has come to mean "ancient people," although the word itself is Navajo, meaning "enemy ancestors." [The Navajo word is anaasází (<anaa- "enemy", sází "ancestor").] It is unfortunate that a non-Pueblo word has come to stand for a tradition that is certainly ancestral Pueblo. The term was first applied to ruins of the Mesa Verde by Richard Wetherill, a rancher and trader who, in 1888–1889, was the first Anglo-American to explore the sites in that area. Wetherill knew and worked with Navajos and understood what the word meant. The name was further sanctioned in archaeology when it was adopted by Alfred V. Kidder, the acknowledged dean of Southwestern Archaeology. Kidder felt that is was less cumbersome than a more technical term he might have used. Subsequently some archaeologists who would try to change the term have worried that because the Pueblos speak different languages, there are different words for "ancestor," and using one might be offensive to people speaking other languages.

Some modern Pueblo peoples object to the use of the term Anasazi, although there is still controversy among them on a native alternative. The modern Hopi use the word "Hisatsinom" in preference to Anasazi. However, Navajo Nation Historic Preservation Department (NNHPD) spokeman Ronald Maldonado has indicated the Navajo do not favor use of the term "Ancestral Puebloan." In fact, reports submitted for review by NNHPD are rejected if they include use of the term.

Limitations on cultural conventions

When making use of modern cultural divisions in the American Southwest, it is important to understand three limitations in the current conventions:

Archaeological research focuses on items left behind during people’s activities; fragments of pottery vessels, human remains, stone tools or evidence left from the construction of dwellings. However, many other aspects of the culture of prehistoric peoples are not tangible. Languages spoken by these people and their beliefs and behavior are difficult to decipher from physical materials. Cultural divisions are tools of the modern scientist, and so should not be considered similar to divisions or relationships the ancient residents may have recognized. Modern cultures in this region, many of whom claim some of these ancient people as ancestors, contain a striking range of diversity in lifestyles, social organization, language and religious beliefs. This suggests the ancient people were also more diverse than their material remains may suggest.

The modern term “style” has a bearing on how material items such as pottery or architecture can be interpreted. Within a people, different means to accomplish the same goal can be adopted by subsets of the larger group. For example, in modern Western cultures, there are alternative styles of clothing that characterized older and younger generations. Some cultural differences may be based on linear traditions, on teaching from one generation or “school” to another. Other varieties in style may have distinguished between arbitrary groups within a culture, perhaps defining status, gender, clan or guild affiliation, religious belief or cultural alliances. Variations may also simply reflect the different resources available in a given time or area.

Defining cultural groups, such as the Ancient Pueblo peoples, tends to create an image of territories separated by clear-cut boundaries, like modern state lines. These simply did not exist. Prehistoric people traded, worshipped and collaborated most often with other nearby groups. Cultural differences should therefore be understood as “clinal”, "increasing gradually as the distance separating groups also increases." (Plog, p. 72.) Departures from the expected pattern may occur because of unidentified social or political situations or because of geographic barriers. In the Southwest, mountain ranges, rivers and, most obviously, the Grand Canyon can be significant barriers for human communities, likely reducing the frequency of contact with other groups. Current opinion holds that the closer cultural similarity between the Mogollon and Ancient Pueblos and their greater differences from the Hohokam and Patayan is due to both the geography and the variety of climate zones in the Southwest.

External links

[People of the Colorado Plateau]

References

Cordell, Linda S. Ancient Pueblo Peoples. St. Remy Press and Smithsonian Institution, 1994. ISBN 0-89599-038-5.
Fagan, Brian M. "Ancient North America: Tha Archaeology of a Continent (part five)." Thames and Hudson, Inc., New York, New York, 1991. ISBN 0-500-05075-9.
Jennings, Jesse D. Glen Canyon: An Archaeological Summary. University of Utah Press, Salt Lake City, Utah, 1966, republished 1998. ISBN 0-87480-584-8.
Plog, Stephen. Ancient Peoples of the American Southwest. Thames and Hudson, London, England, 1997. ISBN 0-500-27939-X.
Roberts, David D. In Search of the Old Ones: Exploring the Anasazi World of the Southwest. Simon & Schuster Adult Publishing Group, 1996. ISBN 0684810786.
Sofaer, Anna , Director. "Mystery of Chaco Canyon." 1999. DVD/VHS. Bullfrog Films. Blurb: "Unveiling the ancient astronomy of southwestern Pueblo Indians." Sequel to "The Sun Dagger."