Deal, M. (2017). The inner sanctum of Feather Cave, a Mogollon sun and earth shrine linking Mexico and the Southwest. ), Handbook of Rock-Art Research, AltaMira Press, Walnut Creek, CA, pp. ), Vanishing River: Landscapes and Lives of the Lower Verde Valley: The Lower Verde Archaeological Project, SRI Press, Tucson, AZ, pp. Wasley, W. W., and Johnson, A. E. (1965). Human Relations Area Files, 2010. The rainmakers: The Olmec and their contribution to Mesoamerican belief and ritual. Archaeologist-4, Analyst: The HRAF anthropologist who subject indexed the document and prepared other materials for the eHRAF culture/tradition collection. max long: -102.349; max Rock art and ontology: Patterns in Hohokam imagery. Gregory, D. A. (ed. Christenson, A. J. 2015 ( tDAR id: 396096), General Author's name as listed in Library of Congress records, if part or section of a book or monograph. (eds. Bates, L. N., Castaeda, A. M., Boyd, C. E., and Steelman, K. L. (2015). Political Essay on the Kingdom of New Spain, Vol. Senior Honors (B.A.) VanPool, C. S., and VanPool, T. L. (2015). (2008). The Kayenta diaspora and Salado meta-identity in the late precontact U.S. Southwest. In Whittlesey, S. M. ), The Hohokam: Ancient People of the Desert, School of American Research Press, Santa Fe, NM, pp. 2448, Archaeopress, Oxford, pp. Greater Mesoamerica: The Archaeology of West and Northwest Mexico, University of Utah Press, Salt Lake City. 566573. (ed. Huhugam. Formerly the Center for Desert Archaeology. The Pima and Papago peoples are probably direct descendants. Hohokam murals at the Clan House, Casa Grande Ruins National Monument. Journal of the Southwest 60: 73113. (ed.) ), The Mesoamerican Ballgame, University of Arizona Press, Tucson, pp. Colton, H. S., and Colton, M. R. F. (1931). Mathiowetz, M., Schaafsma, P., Coltman, J., and Taube, K. (2015). B. ), XXIV simposio de investigaciones arqueolgicas en Guatemala, 2010, Museo Nacional de Arqueologa y Etnologa, Asociacin Tikal, Guatemala, pp. (eds.) Pailes, M. (2016). A., Fish, P. R., and Fish, S. K. (2017). (2000). The evolution of Hohokam ceremonial systems. Pictures in the desert: Hohokam rock art. Understanding Maya Inscriptions: A Hieroglyph Handbook, Museum of Archaeology and Anthropology, University of Pennsylvania, Philadelphia. Thibodeau, A. M., Lpez Lujn, L., Killick, D. J., Berdan, F. F., and Ruiz, J. Schaafsma, P., and Taube, K. A. PictographsMontezumas Head, Hieroglyphic Canyon, Phoenix Mt. From A.D. 900 to 1400 Hohokam populations frequently used both corporate and household cemeteries within the same village. In Villalpando, M. E., and McGuire, R. H. Religion on the Rocks | The University of Utah Press Der einflu der natur auf die religion in Mexiko und den Vereinigten Staaten. PubMedGoogle Scholar. Masters (M.A.) I particularly wish to thank Henry Wallace for his many thoughts, his permission to reproduce Rob Ciaccios illustrations of the snake-eating-toad motif, and his relentless consideration of Hohokam iconography more broadly. Der Unterbau des Dramas, Vortrage der Bibhothek Warburg 7, B. G. Teubner, Leipzig. 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 Update to the Middle Gila Buffware ceramic sequence. 3(1), University of California, Berkeley. A. Parsons, E. C. (1939). ), The Hohokam: Ancient People of the Desert, School of American Research Press, Santa Fe, NM, pp. 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. American Antiquity 63: 375396. Shell. McGuire, R. H. (2011a). (eds. Arizona Highways 12(8): 8. A Prehistory of Western North America: The Impact of Uto-Aztecan Languages, University of New Mexico Press, Albuquerque. 8, University of Arizona Press, Tucson, pp. Cosmogenic myths, ritual groups, and initiation: Toward a new comparative ethnology of the Gran Nayar and the Southwest of the U.S. (translated by D. M. Bahr). (eds. (1998). Religious beliefs (770); Abstract: Brief abstract written by HRAF anthropologists who have done the subject indexing for the document 43, Center for Desert Archaeology, Tucson, AZ, pp. (ed. Journal of Religion, Conflict, and Peace 4(2): 121. Austin. Preliminary notes on the origin, working hypothesis and primary researches of the Hemenway Southwestern Archaeological Expedition. Abbott, D. R., and Schaller, D. M. (1992). Wresting with analogy: A methodological dilemma in Upper Palaeolithic art research. The Western Range of the Red-on-Buff Culture, Medallion Papers No. Pailes, M. (2017a). Gumerman, G. J., and Haury, E. W. (1983). What would you like to do now? Presented at The 80th Annual Meeting of the Society for American Archaeology, San Francisco, California. Guanacos, symbolism, and religion during the Hohokam pre-Classic. The horned serpent tradition in the North American Southwest. Phillips, D. A., Jr., VanPool, C. S., and VanPool, T. L. (2006). 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 . 235251. Homer, R. N. (2005). ), The Oxford Handbook of Southwest Archaeology, Oxford University Press, Oxford, pp. A History of the Ancient Southwest, School for Advanced Research Press, Santa Fe, NM. ), Great Towns and Regional Polities in the Prehistoric American Southwest and Southeast, University of New Mexico Press, Albuquerque, pp.
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