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Rio Grande from Coronado State Monument, Bernalillo, New Mexico

Rio Grande from Kuaua Pueblo, Coronado State Monument, Bernalillo, New Mexico

Today is the winter solstice, which also makes it the fifth anniversary of this blog. I tend to like to post about archaeoastronomy on these occasions, and as I mentioned in the previous post I’m currently in Albuquerque and have been reading up on the archaeology of the Rio Grande Valley. Luckily, a recent article I read has a very interesting archaeoastronomical proposal specific to this region, which makes everything come together nicely. Getting to that point requires some explanation of the context first, however.

Today the northern Rio Grande Valley is one of the main centers of Pueblo population, and this was also true at the time the Spanish arrived in the sixteenth century. It’s been clear to archaeologists since the late nineteenth century that the modern eastern or Rio Grande Pueblos belong to the same overall cultural tradition as both the modern western Pueblos (Laguna, Acoma, Zuni, and Hopi) and the prehistoric Pueblo sites found all over the northern Southwest. Within this overall cultural tradition, however, there are noticeable differences in certain aspects of culture between the Rio Grande Pueblos and those further west, as well as between both groups and the prehistoric sites. The long and complicated history of interaction between the Rio Grande Pueblos and the Spanish has both led to cultural changes in this region and made the modern Pueblo residents very reluctant to reveal information about their cultures to anthropologists. Both of these phenomena make understanding the background of Pueblo diversity exceptionally difficult.

As a result, archaeological research in the northern Rio Grande area has proceeded along a somewhat different course from research further west. While extensive early research at well-preserved abandoned sites at places like Chaco Canyon and Mesa Verde led to the formulation of a robust and well-supported relative chronological scheme by the late 1920s that was soon anchored by the absolute dates provided by tree-ring dating, fitting the Rio Grande sites into this sequence proved to be a challenge. Alfred Vincent Kidder’s extensive excavations at Pecos provided clear evidence of continuity between prehistoric and historic Pueblo culture, which allowed the historic Pueblos to be easily placed at the end of the sequence, aligning earlier developments in the east and west proved to be a challenge. Pecos itself was founded quite late in prehistory, and very few other prehistoric sites had been excavated in the Rio Grande area. The so-called “Pecos System” of chronology and culture history was actually based primarily on western sites, and over time it became clear that it didn’t fit the emerging picture of Rio Grande prehistory pretty well. That picture, based primarily on survey and excavation work done by the Laboratory of Anthropology at the Museum of New Mexico starting in the 1930s, by the 1950s resulted in a new framework for eastern Pueblo prehistory.

The main architect of the new system was Fred Wendorf, an archaeologist at the Museum of New Mexico who had done a lot of the work of documenting sites in the region. He published a paper in American Anthropologist in 1954 describing his proposed system, which consisted of five periods:

  • Preceramic: Before AD 600
  • Developmental: AD 600 to 1200
  • Coalition: AD 1200 to 1325
  • Classic: AD 1325 to 1600
  • Historic: AD 1600 to present

Contrast this to the Pecos System, as presented by Joe Ben Wheat in a paper published in the same journal in the same year:

  • Basketmaker II: Before AD 400
  • Basketmaker III: AD 400 to 700
  • Pueblo I: AD 700 to 900
  • Pueblo II: AD 900 to 1100
  • Pueblo III: AD 1100 to 1300
  • Pueblo IV: AD 1300 to 1600

The most obvious difference between the two systems is that the Pecos System contains more periods. A more subtle difference is that in the Pecos System all of the periods are associated with agriculture, which appeared quite early in the Four Corners area. Exactly how early was not quite clear in 1954; Wheat says it was “about the time of Christ.” In the Rio Grande, on the other hand, the Developmental was the earliest agricultural period in Wendorf’s scheme as well as the first ceramic one, preceded by a Preceramic period that was totally undated at the time but that Wendorf suggested may have lasted quite late, even after the beginning of the Developmental.

This pattern of delayed appearance of typical “Anasazi” cultural phenomena in the Rio Grande persisted throughout Wendorf’s scheme. He defined the beginning of the Coalition period by the switch from mineral to organic pigment in pottery decoration, a trend which had been gradually diffusing east from Arizona over the past few hundred years. Similarly, the beginning of the Classic was defined by the appearance of glaze-decorated ceramics, which had appeared a few decades earlier in the Zuni area. The Historic period began with the onset of Spanish colonization. In general Wendorf’s period definitions depended heavily on trends in pottery decoration, in contrast to the Pecos periods which were defined by a broad suite of material culture changes, with architecture especially important. One reason for this was that architecture and other cultural traits were bewilderingly diverse within each of these periods, especially the Developmental, and this diversity was apparent even with the very small number of excavated sites at that time.

Palace of the Governors, Santa Fe, New Mexico

Palace of the Governors, Santa Fe, New Mexico

Wendorf’s scheme was in conflict on various points with a different scheme for Pueblo culture history as a whole developed by Erik Reed of the National Park Service. After Wendorf’s paper was published, discussions between the two led to an updated version of it published under both their names the next year in El Palacio. This paper has been extremely influential and the framework it established has been used by most archaeologists in the Rio Grande area since. The basic outlines of the framework are the same as those in Wendorf’s 1954 paper, with the changes involving the correction of the numerous typos in that paper, the addition of data from more recent excavations, and a somewhat different discussion of attempts to correlate archaeological phenomena with the complex distribution of modern linguistic groups. The latter was a particular interest of Reed, whose theories on it had been criticized by Wendorf in the earlier paper. I find it interesting as well, but I won’t get into it here.

Instead my focus here is on Wendorf and Reed’s Developmental period. Wendorf originally defined this period based on extremely limited information as a time of low population, diverse architectural styles and settlement patterns, and evidence of cultural influence from the San Juan Anasazi to the west. Population was extremely limited until about AD 900, when many more sites appear to have been inhabited and sites began to appear in the northern part of the region for the first time. This is the time of the rise of Chaco, and local Rio Grande ceramics show clear similarities to Chacoan types. Some archaeologists, including Reed, had argued that this rise in population came from an actual immigration of people from the Chaco area, but Wendorf doubted this, pointing out that other cultural traits showed considerable differences from Chacoan patterns. He suggested that while there could well have been some immigration from the west at this time, it was more likely from somewhere like the Mt. Taylor area that was part of the general Chacoan sphere of influence but closer to the Rio Grande, and that the number of people was likely small.

Architecture during the Developmental period was varied, with site sizes ranging from ten to 100 rooms and one to four kivas. The kivas were round and lacked most of the typical Chaco/San Juan features such as benches, pilasters, and wall recesses. They also usually faced east, in strong contrast to Chaco kivas, which usually faced south or southeast, even when they were associated with east-facing surface roomblocks (a common pattern for small houses at Chaco).

While the Wendorf and Reed system has remained in general use among Rio Grande archaeologists, the Developmental period in particular has seen much more data emerge from subsequent research, much of it associated with cultural resource management salvage projects. Cherie Scheick argued in a 2007 article that the period was much more diverse and complex than Wendorf and Reed had portrayed it as, illustrated by two nearby and contemporaneous sites in what is now Santa Fe that nevertheless had quite different ceramic assemblages which would place on in the Developmental period and the other in the Coalition period based on the Wendorf and Reed system. (This sort of thing is a major flaw with chronologies based mainly on ceramic styles, since time is by no means the only factor affecting differences in pottery.) Basically there seems to have been a long transitional period between the Developmental and Coalition in which communities with a variety of ceramic styles existed in close proximity. In particular, the introduction of carbon pigments seems to have been more variable than Wendorf and Reed realized, and they coexisted with mineral pigments for a substantial period. Scheick also points out that, contrary to what some earlier researchers had thought, there are no particular patterns over time in the architecture, such as larger villages developing later in the Developmental period.

Lurking in the background of all this research is the question of the abandonment of the Mesa Verde region and whether any of the apparent increases in population in the Rio Grande correspond to an influx of people from that area. Wendorf and Reed placed this migration in the middle of their Coalition period, with the appearance of a ceramic type, Galisteo Black-on-white, that is very similar to late Mesa Verde Black-on-white, and various other changes in material culture in the region that accompanied a population increase. However, recent research in the Mesa Verde region itself has suggested that the depopulation was a longer-term process beginning much earlier than previously thought, so some of the changes in the early Coalition period, could also be due to immigration. The basic problem is that while there are plenty of individual examples of similarity between San Juan/Mesa Verde culture and Rio Grande culture over a long period of time, there are no sites showing a complete package of San Juan cultural traits. There seems to be an emerging consensus that this is because the migration was primarily not of entire communities moving as units but of smaller units (families or lineages) that joined existing communities in the target region, perhaps ones that they had had earlier contact with through trade or other activities.

Round Kiva at Kuaua Pueblo, Coronado State Monument

Round Kiva at Kuaua Pueblo, Coronado State Monument, Bernalillo, New Mexico

An additional piece of evidence for this idea comes from the paper I mentioned at the beginning of this post, published by Steven Lakatos in 2007. Lakatos did an analysis of features in Rio Grande pit structures (kivas) during the Developmental period. He looked at size, orientation, and presence or absence of a hearth, an ash pit, a deflector, and a ventilator in a total of 131 excavated pit structures in the Rio Grande Valley dating to AD 600 to 1200. He looked at specific types of each of these features and came up with a wide variety of statistical comparisons. The sample sizes for most of the subsamples he looked at are so small, however, that I doubt many of these comparisons are meaningful. His overall conclusions, however, are probably reliable.

Lakatos found that there is a consistent pattern of features in pit structures throughout the Developmental period: hearth, ash pit, deflector, and ventilator, sometimes accompanied by sipapu and/or ash grinding stone, in a row aligned to the east-southeast (average azimuth from true north of 118 degrees for the Early Developmental period and 123 degrees for the late developmental). This is in strong contrast to the San Juan (Chaco/Mesa Verde) kiva pattern, where ash pits are rare, other features like benches and pilasters are common, and orientation is usually to the south or south-southeast. Lakatos notes that this Rio Grande kiva pattern continues into the Coalition period and later, as kivas become more formalized community-scale integrative structures, and while all the features in the complex potentially had originally mundane uses, the formalization of the pattern and its persistence over time suggest that at some point it acquired ritual significance. He notes the ritual importance of ash to modern Rio Grande Pueblos as a way of explaining the ash pit and ash-grinding stone as ritual features. The persistence of the pattern into the Coalition period and beyond suggests to Lakatos that immigrants to the Rio Grande from Mesa Verde and elsewhere not only joined existing communities, but largely assimilated to existing religious and cultural practices in an area that had developed a distinctive identity already. Thus, the reason it is so hard to pinpoint continuity between San Juan and Rio Grande archaeological sites is that the San Juan immigrants changed their culture to conform to Rio Grande practices.

I’m not sure I buy that there was quite as much continuity in the Rio Grande as Lakatos and other Rio Grande archaeologists tend to think. Looking at it from the outside, the ceramic evidence certainly seems to imply at least some continuity with Mesa Verde culture, and a close examination of what little ethnographic information is available on the Rio Grande Pueblos may reveal other traits of western or northern origin. Still, Lakatos’s evidence for continuity in kiva form looks convincing to me, and the patterns he identifies are certainly quite different from those of Chaco and Mesa Verde. The fact that his interpretation meshes well with other research suggesting migration by small groups into established communities is also encouraging.

So what does all this have to do with the winter solstice? Well, Lakatos also calculated the azimuth of winter solstice sunrise for the Albuquerque area in AD 1000, and it was 119 degrees east of north. This is strikingly similar to the average azimuths of the kiva alignments he analyzed, which have small standard deviations indicating strong clustering around the average values. The variation that does exist could easily correspond to local horizon variation in this rugged, mountainous region. Lakatos expresses surprise at this finding, but it makes perfect sense to me. The winter solstice is an enormously important event for the modern Pueblos, as Lakatos discusses, and pointing their kivas toward it would be a natural response to that importance. And with that in mind, I wish all my readers a happy solstice.

ResearchBlogging.org
Lakatos, SA (2007). Cultural Continuity and the Development of Integrative Architecture in the Northern Rio Grande Valley of New Mexico, A.D. 600-1200 Kiva, 73 (1), 31-66

Wendorf, F (1954). A Reconstruction of Northern Rio Grande Prehistory American Anthropologist, 56 (2), 200-227 DOI: 10.1525/aa.1954.56.2.02a00050

Wendorf, F, & Reed, EK (1955). An Alternative Reconstruction of Northern Rio Grande Prehistory El Palacio, 62 (5-6), 131-173

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Mercer Museum, Doylestown, Pennsylvania

Mercer Museum, Doylestown, Pennsylvania

I was in Philadelphia for Thanksgiving, and the next day I went with my family to the quaint nearby town of Doylestown, where we visited two local museums: the Michener Museum (named after, yes, that Michener, who grew up in Doylestown and spent most of his life in the area) and the Mercer Museum. The Michener is basically a local art museum, and we went there to see an exhibit about Grace Kelly, who is a big deal in the Philadelphia area. Not really my kind of thing, but it was fine.

The Mercer, on the other hand, is a really unusual sort of museum. It was established by Henry Mercer, a Doylestown native who had a variety of interests and a good deal of money with which to pursue them. He studied law but never practiced it, instead going into archaeology in the 1890s. I haven’t found much information about his specific contributions to American archaeology, which was in its infancy at that time, except that he apparently supported the authenticity of the obviously forged Lenape Stone that allegedly contains an image of a mammoth and is now part of the Mercer Museum collections (though not on display).

In the late 1890s, however, Mercer came to the realization that the advancement of industrialization meant that most aspects of traditional life in the US were likely to disappear forever, and he began to collect what were then considered mundane objects for the museum of the Bucks County Historical Society. He collected huge numbers of things from all aspects of pre-industrial life, over time branching out to the US as a whole and eventually other parts of the world as well. His collection got so big that he built a new building to house it, using an innovative design and construction approach using poured concrete. He organized the collection thematically by the sorts of societal needs that objects served, and put together display cases by category.

The museum is still much as he designed it, although there have been various changes over the years. It’s a fascinating place, idiosyncratic and full of extremely detailed information. What I found especially interesting, however, was the way the museum’s own self-descriptions explicitly tied Mercer’s collecting of what most people considered “junk” to his earlier interest in archaeology. That is, one way to see what Mercer was doing was taking an archaeological approach to studying and preserving the material culture of the present and recent past, to ensure it would be understood in the future. This approach was quite ahead of its time for both history and archaeology, and the museum that resulted is fascinating and well worth a visit.

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Reconstructed House, Spiro Mounds, Oklahoma

Mississippian societies are best known for their mound centers, with Cahokia in Illinois being the largest and most impressive but by no means the only one. These sites have drawn the interest of archaeologists since the very beginning of American archaeology as a field of study, but the focus on mounds meant that other aspects of Mississippian culture got relatively little attention until much later.

One of these aspects was domestic architecture. While Mississippian mounds, unlike those of many earlier societies in the Eastern Woodlands, often served at least in part as platforms for elite residences, the fact that both these and more humble dwellings were made of perishable materials and did not survive in the damp conditions of the region led their subtle remains to be largely ignored until well into the twentieth century. At this time archaeology as a discipline was rapidly professionalizing, and archaeologists began to shift their focus from acquiring impressive specimens for museum display to investigating the remains of ancient societies in an attempt to understand them as totalities, including the more humble parts.

Partially Reconstructed House, Angel Mounds, Evansville, Indiana

When it came to Mississippian residential architecture, what these newer, more careful excavations revealed was that Mississippian houses were relatively flimsy, at least as compared to the impressive stone architecture of the Southwest and Mexico. Indeed, masonry architecture was apparently totally unknown in the East throughout the prehistoric period, even in areas near outcrops of useful stone. The conception thus entered the archaeological literature that the Mississippians, for all their effort at building mounds, didn’t do much to build substantial houses.

This is kind of a misleading way to think about it, however, as John Bennett of the University of Chicago pointed out in a 1944 article. As he put it:

There can be no doubt that a dwelling or ceremonial structure built of such perishable materials as wood, canes, and grass thatch is hardly as durable or lasting as a stone building. From the standpoint of preservation such construction is “flimsy.” This interpretation unfortunately implies, however, that this architecture was flimsy in terms of its own cultural setting. That is, it represented a poor attempt at sheltering and housing the people.

Bennett goes on to argue that this is a mistaken conclusion to draw, basing his remarks on his institution’s recent excavations at the Kincaid site in southern Illinois, which had exceptionally well-preserved remains of burned houses. Basically, he argues that while the individual materials may have been flimsy, they were put together in an ingenious way that gave the result structures plenty of strength and durability for their intended purposes:

Walls were constructed by placing poles or saplings in a trench and bending these over at the top to produce a peaked or domed roof. Horizontal poles were lashed to the sides, to produce a lattice. Reeds were then lashed to the lattice. The next step was to plaster a thick layer of clay on both sides of this lattice, over the reeds, then to cover this clay with a matted layer of grass fibers. The final step was to cover this grass with cane mats—large and thick for the outside, thinner for the inside. The wall thus formed was nearly one foot thick, and obviously very rigid—hardly a “flimsy” structure.

There was actually quite a bit of variation within the Mississippian tradition in house construction; some areas had straight-walled houses with gabled thatch roofs, while others had houses with more of a curved shape. This basic pattern of wall trenches filled with upright poles which were then covered with some sort of wattle-and-daub was widespread, however, and in some areas the appearance of wall trenches is considered a sign of the beginning of the Mississippian period. It’s true that these houses didn’t last very long and had to be replaced frequently (which has been used in some cases to estimate occupation spans and population totals at certain sites), but any type of construction short of stone masonry would have this drawback in the rainy East. Given that these houses would have provided quite useful shelter with relatively little effort, they seem quite well suited to their context.

Kincaid Mounds, Massac County, Illinois

Speaking of stone, though, why didn’t they use it? Some sites in alluvial plains wouldn’t necessarily have had nearby sources of stone, but this isn’t the case for Kincaid and many other sites. As it turns out, Bennett has an answer to this too:

The proximity of Kincaid to stone outcrops in the hills might make us wonder why the Indians never utilized stone for building materials. The answer is twofold: (1) The southeastern cultural tradition did not include such a trait, and (2) the climate and frequent floods in the bottoms required just such a structure as described. The architecture can be considered as a nearly perfect adaptation to the environment.

It’s interesting to see here, given the early date of Bennett’s article, that he hits on both of the major categories of explanation that have dominated archaeology in recent decades: environmental determinism and cultural specificity. Neither is necessarily all that convincing on its own, but between the two of them they probably cover whatever the true answer was. It’s noteworthy that when Europeans began to settle eastern North America they mostly didn’t build with stone either, instead preferring wood until well into the nineteenth century when cities grew to such a size that local wood resources became scarce and fire became a major concern. This even though they, unlike the indigenous tribes, did have a cultural tradition of building in stone which reached quite a high degree of elaboration in the castles and cathedrals of medieval Europe.

Closeup of Kincaid Mounds Mural, Paducah, Kentucky

One way to interpret this information is to posit that building with stone is sufficiently difficult that people are only going to do it when they have few other options, as in arid regions with little wood and when local wood resources have been largely exhausted. In the forests of the Eastern Woodlands this was never really a problem during the prehistoric period (and well into the historic), so people just built with wood and other easily available materials. Even for monumental purposes, such as mound-building, they used dirt rather than bothering with stone. Ironically, this meant that everything they built except the mounds eventually rotted away in the wet climate, so their ingenuity in this regard wasn’t discovered until rather recently.
ResearchBlogging.org
Bennett, J. (1944). A Note on Middle Mississippi Architecture American Antiquity, 9 (3) DOI: 10.2307/275792

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The Great Plaza and Monks Mound, Cahokia

The greatest of the Mississippian mound centers, by far, is Cahokia. This vast site contains numerous mounds and is located in the American Bottom area of southwestern Illinois, across the Mississippi River from the modern city of St. Louis, Missouri. This is a highly strategic location, very close to the confluence of the two largest rivers on the North American continent (the Mississippi and the Missouri), and about twenty years ago Peter Peregrine published a short paper using graph theory to demonstrate that Cahokia was located at the point of highest centrality in the entire Mississippi drainage, potentially giving Cahokia’s inhabitants the ability to control riverine trade across a large portion of the continent. In addition, the American Bottom is an area of very fertile bottomlands along the Mississippi potentially allowing for substantial agricultural surpluses. As early as 1964 Charles Bareis noted that the configuration of the mounds at Cahokia relative to the meander loops where the Mississippi had changed its course over time indicated that the river had been relatively stable over time in this region, changing its channel much less frequently than in areas further downstream. The combination of fertile soil and a relatively stable, predictable river could have combined with the strategic location within the river system to provide the conditions under which Cahokia rose to prominence.

Ecological/geographical explanations like this for the rise of “complex” societies like Cahokia were quite popular among processual archaeologists from the 1960s to the 1980s, but they have since been challenged by a newer generation of archaeologists influenced by the post-processual movement that began in Europe. As Michelle Hegmon noted in an important summary of the theoretical status of North American archaeology a few years ago, Americanists have generally not been inclined to go all the way over to European-style post-processualism, instead adopting elements of both processual and post-processual approaches in varying ways. Hegmon labels the resulting theoretical orientation “processual-plus,” and that seems like an apt description to me.

With regard to Cahokia specifically, the main voices for the “processual-plus” perspective have been Thomas Emerson and Timothy Pauketat of the University of Illinois at Urbana-Champaign. Pauketat, in particular, has argued vigorously for what he calls a “historical-processual” approach to archaeology, incorporating the insights of processual culture ecology as well as a more historical-particularist approach more associated with post-processualism. One of his more important contributions along these lines has been a 2003 paper discussing both Cahokia and an area to the east, in the uplands surrounding the American Bottom, that contains what he calls the “Richland Complex”: a group of rural agricultural sites that appear to date to right around the time of the rise of Cahokia, circa 1050 AD. Cahokia rose very rapidly, and it’s apparent that the population increase in the mid-eleventh century couldn’t possibly have been due solely to natural increase. Migration from surrounding areas seems to have been a major part of the development of the site, and Pauketat argues that the Richland Complex also shows evidence of having been rapidly settled around the same time. This area was apparently very sparsely populated before this, and the settlements established in the eleventh century show sufficient diversity in material culture to suggest that their resident immigrated from different areas. Some show a particularly distinctive pottery style typical of southeastern Missouri and northeastern Arkansas, also found at Cahokia itself, which suggests migration from that region into the American Bottom at the time of the rise of Cahokia. (This may be particularly important in explaining the Mississippian phenomenon in general, for reasons I’ll discuss in a future post.)

Interpretive Sign at Cahokia

A recent article in Science discussing recent research in the Cahokia area has drawn the notice of Mike Smith at Arizona State, one of the foremost authorities on ancient urbanism. He seems pretty comfortable with the idea that Cahokia was a city (an idea strongly pushed by the interpretive material at the site itself), but he does question the assertion that it had a lower population density than the Maya cities, which apparently had notably low population densities within the urban centers themselves but notably high densities in the rural areas outside the cities:

Now I don’t know the demographic data for Cahokia and its hinterland, but I think the population density within the Cahokia urban center was probably HIGHER than within Maya cities, but the population density of the “Greater Cahokia” region was most likely lower than that of the Maya lowlands.

Maya cities had very low URBAN population densities (even compared to a sprawling modern city like Phoenix):

  • Tikal (Maya):    600 persons per square kilometer
  • New York City:  9,400
  • Phoenix:    1,900

But the Maya lowlands had a very high  REGIONAL population densities:

  • Maya lowlands:  180 persons per sq. km
  • New York State:   150
  • Illinois:   80
  • Arizona:  17

The high density of Maya regional populations (how many people lived on the landscape, whether in large or small settlements) is one of the remarkable features of ancient Maya society. I’d be interested to see how Cahokia fits in comparison with these figures.

Population estimates for Cahokia vary, as you might expect, but I figured I could chime in with Pauketat’s estimates from his 2003 paper. It’s important to note here that Pauketat is an advocate for a larger, more urban Cahokia than that seen by some other archaeologists, so his figures are relatively high compared to some other estimates, but he goes into some detail in this paper about where he gets his figures and his procedure seems reasonable to me.

St. Louis from Monks Mound, Cahokia

For the core area of Cahokia, which is about 1.8 square kilometers in area, Pauketat calculates a population range of 10,000 to 16,000 people at the site’s peak during the Lohmann Phase (ca. AD 1050 to 1100), which equates to a population density of about 5500 to 8900 people per square km. As Smith suspected, this is much higher than Classic Maya cities like Tikal. Indeed, it’s much higher than contemporary St. Louis, which has about 2000 people per square km, and at the high end it approaches the density of New York! Calculating the regional density is trickier because of limited survey coverage in some areas, but for the 300-square-km Richland Complex specifically (a relatively dense rural area), Pauketat calculates a population range of 3000 to 7400 people for roughly the same period, which equals a density of 10 to 25 people per square km. Again, as Smith predicts, this is much lower than the Maya regional density and down with the more sparsely populated US states like Arizona. It’s lower than both Illinois (89 people per square km) and Missouri (34 people per square km) today.

There’s way more to say about Cahokia. The literature on this site is vast, not unlike the literature on Chaco. (Observant readers may have noted some striking similarities between the two sites, which I’ll discuss later.) Given that Cahokia is widely acknowledged these days to have been a city, population density is a useful way to look at it and to compare it to other cities. There are other aspects of this fascinating site worthy of discussion, however, and I’ll have much more on it soon.
ResearchBlogging.org
Bareis, C. (1964). Meander Loops and the Cahokia Site American Antiquity, 30 (1) DOI: 10.2307/277637

Hegmon, M. (2003). Setting Theoretical Egos Aside: Issues and Theory in North American Archaeology American Antiquity, 68 (2) DOI: 10.2307/3557078

Lawler, A. (2011). America’s Lost City Science, 334 (6063), 1618-1623 DOI: 10.1126/science.334.6063.1618

Pauketat, T. (2003). Resettled Farmers and the Making of a Mississippian Polity American Antiquity, 68 (1) DOI: 10.2307/3557032

Peregrine, P. (1991). A Graph-Theoretic Approach to the Evolution of Cahokia American Antiquity, 56 (1) DOI: 10.2307/280973

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United Country Mimbres Realty, Silver City, New Mexico

Inspired by my recent visit to the Gila Cliff Dwellings, I’ve been reading about the Mimbres Mogollon culture of southwestern New Mexico.  As I noted earlier, the cliff dwellings themselves aren’t actually Mimbres, instead belonging to the Tularosa Mogollon culture more common to the north, and they postdate the “Classic” Mimbres period (ca. AD 1000 to 1150, exactly contemporary with the florescence of Chaco further north) by over a century.  They do, however, fall well within the area occupied by the Classic Mimbres, and there is in fact a Mimbres village, the TJ Ruin, within the monument boundaries.  The upper Gila River valley was a major area of Mimbres settlement during the Classic period, and it had some of the largest Classic villages, although it is not nearly as well understood as the Rio Mimbres valley which is often considered the Mimbres “heartland” and which gave the culture its name.  A review article by Michelle Hegmon from 2002 provides a good and relatively recent overview of the major issues in Mimbres archaeology.

The Mimbres are best known for their pottery, some of which features elaborately painted naturalistic designs unlike anything else known from the prehistoric Southwest.  This pottery was painted with black paint on a white slip, as was Anasazi pottery from Chaco and other areas at the time, and many of the abstract geometrical designs that form the bulk of the decorated pottery are reminiscent of Anasazi styles.  There’s no equivalent among the Anasazi to the naturalistic designs, however, which show elaborately detailed people, animals, possible mythical scenes, and much else.  No two designs are exactly alike.  Most of the figurative designs were on bowls which were placed with burials, usually with a “kill-hole” through the center of the vessel, which was then placed over the face of the buried individual.  Iconographic study of Mimbres pottery dates back nearly a century, starting with the work of Jesse Walter Fewkes of the Smithsonian in the 1910s, but in the past 20 years it has been supplemented by studies taking a more technological approach.  Particularly important has been a series of studies using instrumental neutron activation analysis (INAA) to determine the sources of the clay used in the pots and untangle patterns of production and exchange.  The results of these studies have generally been consistent with widely distributed production of pottery throughout the region, which is in contrast to other documented cases of community-level specialization in pottery production known from other parts of the Southwest at various times.  Design analysis has led some to suggest that the finest of the black-on-white bowls were made by a very small number of potters, however, which implies that perhaps a few specialists in villages scattered across the region made almost all of the well-known naturalistic vessels.

Tune Town Music Exchange, Silver City, New Mexico

Speaking of villages, one of the most interesting things about the Mimbres is that theirs were quite different from communities found throughout the rest of the Southwest during the Classic period.  While most areas, including the Chaco region, had communities of loosely clustered small house sites, the Mimbres were aggregated into large, dense villages made up of roomblocks very similar to those that would become increasingly common in Pueblo sites to the north starting in the thirteenth century and continuing into the historic period.  Indeed, some have argued that the Classic Mimbres invented the “Pueblo” as a type of community, and even that many of the social institutions of the modern Pueblos, such as the kachina cult, derive ultimately from Mimbres precursors.  There is definitely a clear continuum in artistic style from Mimbres pottery through Jornada Style rock art to the Rio Grande style of rock art and mural painting that appears among the northern Pueblos beginning around AD 1300.

After the decline of Chaco around AD 1130, the northern Southwest witnessed a pattern of ever-increasing aggregation eventually resulting in the modern Pueblos with their very Mimbres-like plans and institutions.  There have been various explanations offered for why this occurred, and I think those that attribute it largely to increased warfare are among the most persuasive.  There is definitely much more direct evidence for violence after about AD 1150 than before then.  Whatever was causing trouble in Pueblo societies at this time, it seems very likely that solutions drawn from the Mimbres experience became increasingly attractive further north.

But what was that experience?  Why did the Mimbres aggregate into large Pueblos at a time when everyone else lived in scattered small houses?  The Classic Mimbres period coincides with a time of remarkable peace throughout most of the Southwest, so defense seems less likely as an explanation here than it does later on.  Some of the Mimbres pots do show scenes of violence, including a well-known beheading, but it’s not at all clear that these show actual events rather than myths.  In general, there doesn’t seem to be any more evidence for warfare among the Classic Mimbres than anywhere else at the same time, which makes their much denser settlement pattern particularly mysterious.  It may have had something to do with irrigation agriculture, which the Mimbres had probably adopted somewhat earlier under the influence of the Hohokam in southern Arizona, who were by far the most accomplished irrigators of the prehistoric Southwest.  Among the Mimbres, as among other Mogollon groups, there was extensive Hohokam influence early on, which seems to have largely ceased by AD 1000, possibly replaced by increased influence from the Anasazi to the north (although this is controversial).  Steve Lekson, who has done a lot of work in the Mimbres area in addition to his work at Chaco, has argued that the Classic Mimbres consists of “an Anasazi lifestyle supported by Hohokam infrastructure,” and I think there may be something to that.  The labor demands of irrigation may have led to residential aggregation, although it’s important to note that the Hohokam themselves never aggregated to anything like the same degree despite their much more elaborate irrigation systems.

Welcome Sign, Truth or Consequences, New Mexico

What’s even more puzzling about the Mimbres, however, is what they did after the end of the Classic period.  The large villages and figurative pottery seem to come to a rather sudden end around 1150, about the same time that Chaco declined and the northern Southwest entered a long, difficult period of warfare, aggregation, and regional abandonment.  It used to be thought that the Mimbres just “collapsed” at this time, with their ultimate fate unknown, but more recent research, especially in the eastern Mimbres area along the Rio Grande near the modern town of Truth or Consequences, has shown that the real story is more complicated.  Margaret Nelson has been researching settlement patterns in the eastern Mimbres area, and she has found that one notable shift after the end of the Classic period involved the dissolution of the aggregated Classic villages and the dispersal of people into small hamlets, often built on the sites of Classic fieldhouses.  She also sees continued production of Mimbres pottery, although apparently without the distinctive naturalistic designs, for a long time after the end of the Classic.  Hegmon, who has collaborated with Nelson on much of this work, has proposed calling these occupations “Postclassic Mimbres.”  They show much more extensive trade of pottery with surrounding areas than during the Classic period, as well as more variable architecture, implying that whatever social controls had held the large Classic villages together had broken down and been replaced by a more flexible social system.

What’s remarkable about this is that it’s basically the opposite of what was happening everywhere else in the Southwest, where the dominant trend during this period was aggregation.  The Mimbres, at least in the east, were instead dispersing.  The picture is less clear in the Mimbres and Gila valleys further west, but at least some of the Classic villages seem to have continued to be occupied at lower population levels (similar to what was going on at Chaco), while a new type of occupation seen at some sites in the area, known as the Black Mountain Phase, may or may not represent a change in Mimbres culture.  There is debate over whether the Black Mountain Phase actually shows continuity with Classic Mimbres or not.  It’s also possible that some people headed south, to the rising center at Casas Grandes, in which case they would be participating in the trend toward aggregation.

It’s becoming increasingly clear, then, that the Mimbres didn’t really collapse or totally abandon their region in 1150.  Instead, they seem to have sort of splintered, with some scattering to hamlets on the sites of former field houses, others possibly reorganizing their communities into Black Mountain Phase sites, and still others migrating away from their region either south to Casas Grandes or east to the Jornada area, where the very Mimbres-like Jornada petroglyph style seems to appear around this time.  This process of dispersal when everyone else was aggregating, combined with their earlier aggregation when everyone else was sprawling across the landscape, gives a distinct “out of phase” feel to Mimbres cultural dynamics.

I certainly don’t have any solutions to propose to the mysteries of the Mimbres, and as far as I can tell no one else really does either.  They’re among the most fascinating of the many peoples who inhabited the prehistoric Southwest, and while they are by no means the most obscure, outside of specialist circles they are known almost exclusively for their pottery.  The pottery is amazing, of course, and quite deserving of attention, but there’s much more to the Mimbres than their pots.
ResearchBlogging.org
Fewkes, J. (1916). Animal Figures on Prehistoric Pottery from Mimbres Valley, New Mexico American Anthropologist, 18 (4), 535-545 DOI: 10.1525/aa.1916.18.4.02a00080

Gilman, P., Canouts, V., & Bishop, R. (1994). The Production and Distribution of Classic Mimbres Black-on-White Pottery American Antiquity, 59 (4) DOI: 10.2307/282343

Hegmon, M. (2002). Recent Issues in the Archaeology of the Mimbres Region of the North American Southwest Journal of Archaeological Research, 10 (4), 307-357 DOI: 10.1023/A:1020525926010

Hegmon, M., Nelson, M., & Ruth, S. (1998). Abandonment and Reorganization in the Mimbres Region of the American Southwest American Anthropologist, 100 (1), 148-162 DOI: 10.1525/aa.1998.100.1.148

Nelson, M., & Hegmon, M. (2001). Abandonment Is Not as It Seems: An Approach to the Relationship between Site and Regional Abandonment American Antiquity, 66 (2) DOI: 10.2307/2694606

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Cliff Dwellings from Trail, Gila Cliff Dwellings National Monument

Over Labor Day Weekend my mom and I went down to southwestern New Mexico to see the Gila Cliff Dwellings.  We had been wanting to go there for a long time, but it’s pretty far from Albuquerque (about a six-hour drive) and not really on the way to anywhere else, so we hadn’t gotten around to it until now.  With me going away to Alaska soon, this was a good opportunity.  We camped at Lower Scorpion Campground, which turned out to be a fortuitously good location since there are some pictographs and a cliff dwelling right in the campground.  The main attraction, of course, was the cliff dwellings themselves, and they were quite spectacular.  They’re not particularly easy to get to.  They are accessible by paved road, unlike Chaco, but it’s a very long winding road through the mountains, so it takes quite a bit of effort.  The sites are definitely worth the effort, though.

Labor Day is apparently the busiest time for visitation there, so it was quite crowded, and there were a lot of volunteers around answering questions and so forth.  Gila Cliff Dwellings is one of the less-visited Park Service units, so it relies almost entirely on volunteers.  At the visitor center they told us that the monument only has two paid employees; I had heard once that they only had one (the superintendent), but I guess they’re up to two.  Part of the reason they can get by like this is that they’re surrounded by the Gila National Forest, so the Forest Service can pick up a lot of the slack and do the things that the monument doesn’t have the staffing for.  The monument itself is tiny, and basically consists only of the cliff dwellings themselves and a Mimbres village, the TJ Ruin, which is apparently not open to the public.  The visitor center and the campgrounds are on Forest Service land, and the visitor center is shared by both the Forest Service and the Park Service.

Gila Visitor Center, Gila Cliff Dwellings National Monument

I hadn’t known very much about the Gila Cliff Dwellings before going there.  I knew that they were built by the Mogollon culture, and that they were the only Mogollon sites managed by the Park Service, but aside from that I didn’t have much of a sense of what to expect.  Luckily, the visitor center has a nice museum and a very informative and up-to-date video explaining a lot of the background.  The cliff dwellings are really quite unusual for Mogollon sites, which were usually either pithouse villages or above-ground pueblos in open areas like the Mimbres villages.  Cliff dwellings are more typical of the Anasazi to the north at places like Mesa Verde, of course, and these were very reminiscent of sites like that architecturally.  They’re quite close to the Mimbres Valley, so I had thought there might be some connection between them and the Mimbres, probably the best-known division of the Mogollon, but apparently the current archaeological thinking is that the cliff dwellings were not built by the Mimbres but by the Tularosa Mogollon, who mostly lived a bit further north but apparently migrated to the south and built the cliff dwellings in the late thirteenth century AD.  This seems to be established by the pottery found at the cliff dwellings, as Tularosa pottery is very distinctive and different from other Mogollon pottery traditions.  I believe it’s more similar to some Anasazi styles, which would fit well with the Anasazi-like architecture.

Gila Cliff Dwellings National Monument was established in 1907, the same year as Chaco, but apparently the sites had already been very significantly pothunted by then, and there was very little left for archaeologists to find once the sites were protected.  Interestingly, one of the volunteers answering questions at the sites when I was there mentioned that the pothunters mostly left behind things like corncobs, so we have a pretty good idea of the subsistence system of the people who occupied the sites even though we don’t know a whole lot about their tools or other aspects of material culture.  I guess there must have been a bit of Tularosa-style pottery left behind and/or in private collections originating from the early pothunting.  Anyway, the upshot of all this is that there has been essentially no professional excavation of the cliff dwellings, and they are rarely mentioned in the archaeological literature as a result, which is really unfortunate because they’re fascinating sites.

Corncobs at Gila Cliff Dwellings National Monument

Like most cliff dwellings, these ones preserved a lot of perishable materials that rarely survive in open sites.  I mentioned the corncobs before, and there are also a lot of wooden beams in situ.  These have been sampled for tree-ring dating, which found that all construction of the sites took place between AD 1270 and 1300, mostly in the 1280s.  The sites were probably only occupied for one generation at most.   This seems like a short period, but it’s actually pretty typical for cliff dwellings.  Many of the much larger sites at Mesa Verde were occupied for almost exactly the same interval.  The late thirteenth century seems to have been the main period for cliff-dwelling construction throughout most of the Southwest.

This is of course the period of the “Great Drought,” and the obviously highly defensible nature of cliff dwellings has led to much speculation that their florescence at this time was due to defensive considerations.  This has been a somewhat controversial proposal further north, and Park Service sites tend to downplay it, but at the Gila sites the interpretive material states outright that defense was probably a major factor in the occupation of the cliff dwellings.  I find this interesting.  It may have to do with the relative distance of the modern Pueblos from this area, and resultingly lower political controversy over discuss of prehistoric warfare, but it may also have to do with the nature of Mogollon archaeology, which developed somewhat differently from Anasazi archaeology.  Steven LeBlanc, who is probably the most prominent archaeologist to argue for a major role for warfare in the prehistoric Southwest, has his particular expertise in the Mimbres area.  This is all just speculation on my part, of course.

T-Shaped Doorway, Gila Cliff Dwellings National Monument

One of the cliff dwellings has a t-shaped door.  This is a type of architectural feature that is common at Chaco (and Mesa Verde) as well as at Casas Grandes to the south.  Many people have argued that this represents some sort of Mesoamerican influence on those sites, and Steve Lekson has argued that it is one of the signs of continuity between Chaco and Casas Grandes.  Its presence here, between the two, and in association with a very Anasazi-like type of architecture deep in Mogollon territory, is certainly intriguing.  Macaw feathers were also found at the cliff dwellings.  The importance of the macaw at Chaco and Casas Grandes (where they were bred on a huge scale), as well as in the Mimbres area, is well known, and of course they would have to have come from further south initially.

Anyway, these are some really fascinating sites that raise the possibility of a lot of intriguing connections to other parts of the Southwest and beyond.  I highly recommend a visit to them for anyone.  Unlike a lot of the sites in the Southwest, these are very impressive even to people without much particular interest in archaeology, on account of their fantastic preservation and stunning location.

Labor Day Weekend Crowds at Gila Cliff Dwellings National Monument

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Room 38, Pueblo Bonito

In a recent post, I noted the limited distribution of macaw remains within Pueblo Bonito.  While this site has a much higher number of macaws than any other Chacoan site, and more than almost every other site in the prehistoric Southwest, within the site macaw remains were highly concentrated.  All macaws were found in the eastern half of the site, and most were in the eastern part of “Old Bonito” at the northern end of the overall site, particularly in Room 38, which had twelve.  This suggests to me that macaws were closely associated with whatever social group lived in or used that part of Pueblo Bonito.

It’s hard to say what that social group was, but it’s possible that the burials in a complex of four rooms in the northern part of Old Bonito were associated with it.  Associating these burials with the eastern rooms in Old Bonito is perhaps a bit of a stretch, since the burial rooms are actually in the western half of the Old Bonito arc, but they’re just barely on the west side, and there is a separate set of burial rooms at the far western end of Old Bonito that could be plausibly associated with whatever social group lived in or used those rooms.  There is no equivalent set of burial rooms in the eastern part of the arc, although there are a few isolated burials of infants and fetuses.  (Two of the infant burials, in Rooms 306 and 309, were associated with macaws.)  The eastern end of Old Bonito was covered over by later construction and is poorly known, but there is no evidence that it ever held a mortuary complex comparable to the one at the western end.  Given the circumstances, I think it’s plausible that the northern burial complex was associated with the group (or one of the groups) associated with the eastern part of Pueblo Bonito, perhaps in addition to the group associated with the immediately adjacent room suite at the west end of the northern part of Old Bonito, if this was indeed a different group.

Western Burial Rooms in Old Bonito

Analysis of the Pueblo Bonito burials by Nancy Akins for the Chaco Project found that, judging from cranial attributes, the northern and western burial groups were distinct from each other but internally homogeneous.  This suggests that they probably represented kin-based social units, and that the site consisted of at least two of these units, perhaps occupying or using different areas.  Akins couldn’t find a very large sample of burials from other sites in the canyon for comparison, but she was able to compare burials from three small sites in the canyon.  One of these, Bc 59, is across from Bonito on the south side of the canyon near Casa Rinconada, while the other two, 29SJ299 and 29SJ1360, are in Fajada Gap, a few miles east and the location of a substantial community of small houses and two great houses (Una Vida and Kin Nahasbas) in close proximity to Fajada Butte.

While the two burial populations in Pueblo Bonito weren’t particularly similar to each other, they more closely resembled the small site samples.  Specifically, the western burial population was similar to the one from Bc 59, while the northern burial group was more similar to the Fajada Gap group.  Importantly, the two Bonito groups were both more similar to these small-house populations than they were to each other.  This suggests that kinship connections among different sites in the canyon were complicated and didn’t break down on straightforward great house v. small house lines.

Bc 59 from Casa Rinconada

What does all this have to do with macaws?  Well, there is only one small house site at Chaco (as far as I know) that has produced macaw remains, and that site is… 29SJ1360, one of the sites with burials that patterned with the northern burial group at Bonito!  As reported by Peter McKenna in his report on this site, which was excavated by the Chaco Project, a few macaw bones were found in the fill from one of the pit structures.  While there were only a few bones found, they were all unique, suggesting the presence of only one macaw, and from various parts of the body, suggesting that the whole macaw was present.  This fill was only casually screened for artifacts and was later used to backfill the pit structure, so the rest of the macaw is probably still there.  This site also had an unusual architectural feature, a small bin attached to the outside of one of the roomblocks, that according to McKenna looked “remarkably like a parrot bin.”  One important feature that appears to have led to this conclusion was the presence of an adobe “plug” in the north wall, presumably reminiscent of the stone plugs used with “cage stones” at macaw pens at Casas Grandes, where there is substantial evidence for the keeping and breeding of macaws a few hundred years later.

This is all pretty tentative, of course.  Very few sites at Chaco have been excavated, so we have very little sense of the overall distribution of rare finds such as macaw remains.  Still, two separate lines of evidence (biological relationship and association with macaws) seem to point to a strong connection between the northern/eastern part of Pueblo Bonito and at least some sites in the Fajada Gap community, which is not particularly close to Bonito.  Given the rarity of macaws, especially, this seems significant.

Fajada Butte with Green Vegetation

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