Basketmaker Pithouse, Mesa Verde
The Basketmaker III period (ca. AD 500 to 750) is a very important time for understanding the prehistoric Southwest. Maize agriculture had been introduced earlier, although exactly how early is still a matter of debate, and it was definitely well-established by the immediately preceding Basketmaker II period, but Basketmaker III saw the introduction of beans, pottery, and the bow and arrow, all of which led to major changes in the lifestyles of local agriculturists. Residence was in pithouses, which are clearly ancestral in form (and probably in function) to the “kivas” of later sites, and while these are usually found isolated or in very small groups, there are a few known examples of large “villages” containing dozens of pithouses. The processes that led to the formation of these sites, as well as their relationships to the more common isolated sites, are very poorly understood, but it seems pretty clear that residential aggregation in certain locations during this period set the stage for the later formation of large villages during the succeeding Pueblo I period and afterward.
Two of the largest and best-known Basketmaker III villages are in Chaco Canyon. The better-known of these, by far, is called Shabik’eschee Village, and it is located on the lowest terrace of a finger of Chacra Mesa at the east end of the current Chaco Culture National Historical Park. Shabik’eschee was excavated by Frank H. H. Roberts in the 1920s as part of the Smithsonian/National Geographic project led by Neil Judd. The main focus of the project was the excavation of Pueblo Bonito, but Judd had other members of the team, including Roberts, excavate several other sites in and around the canyon as well. Roberts published his results in 1929, and this publication has been enormously influential in shaping subsequent interpretations of Basketmaker III villages and the period as a whole.
Looking South from Peñasco Blanco toward 29SJ423
The Chaco Project in the 1970s did some additional work at Shabik’eschee, as well as at the other Basketmaker Village in the canyon. This site, known as 29SJ423, is just south of Peñasco Blanco at the far west end of the canyon, near the confluence of the Chaco and Escavada Washes. It is situated in a similar location to Shabik’eschee, on a lower terrace of West Mesa (but above Peñasco Blanco, which is on the lowest terrace). Tom Windes excavated a small portion of 29SJ423 in 1975, but he and other Chaco Project personnel soon came to the conclusion that additional excavation there would not be worth the considerable effort involved. The collections from this excavation are important, however, since they were acquired using more careful, modern methods than Roberts’s. Similarly, a very small amount of additional excavation at Shabik’eschee in 1973 has provided important supplemental information with which to evaluate Roberts’s interpretations.
Windes and Chip Wills published an article in 1989 looking back at Roberts’s interpretations at Shabik’eschee in the light of the additional knowledge gained by the Chaco Project excavations. They concluded that some of Roberts’s ideas, such as his proposal that the site had two discrete periods of occupation separated by a hiatus during which it was abandoned, are likely untenable, and they also concluded that the site was considerably larger than Roberts thought. They agreed with Roberts that some of the pithouses had been abandoned and their materials were used in subsequent construction, but they saw this as more of an ongoing process related to the short use-life of pithouses and the demands of demographic processes rather than a discrete series of two occupations. They also saw more spatial patterning in the layout of pithouses within the site than Roberts did, suggesting that the pithouses grouped into what might be family residence units, although they were quite tentative in this finding and did not use these groups as units for any subsequent analysis.
Pinyon Trees, Pipe Spring National Monument
Wills and Windes also posited a novel interpretation for the site as a whole. Rather than seeing it as a permanent agricultural village, they saw it as a site of occasional gatherings of more mobile families practicing a “mixed” subsistence strategy of small-scale agriculture along with hunting and gathering. In their interpretation, a small number of families inhabited Shabik’eschee permanently, while others joined them periodically to take advantage of the site’s proximity to piñon woodlands in years with bountiful piñon-nut harvests. They based this theory on the presence of two types of storage facilities at the site: household-level storage in the antechambers associated with some but not all of the pithouses (presumably the residences of permanent residents) and community-level storage bins scattered around the site. The idea is that occasional surpluses of corn or whatever would be stored in the bins, and the people who lived at the site permanently watched over it and protected it. Whenever there was a plentiful crop of piñon nuts, which happens at irregular intervals in the fall, people who lived the rest of the time in scattered locations throughout the area would congregate at Shabik’eschee to take advantage of this and stay for the winter. If conditions in the spring were good for planting, people might stay longer and plant their crops in the area, but if not they would move on to more attractive planting locations. Other pithouse villages, such as 29SJ423, would presumably have served similar purposes, allowing periodic aggregation to take advantage of various localized resources.
This is an interesting theory, but it’s based on exceptionally thin evidence. Wills and Windes even concede that they are spinning this whole story purely from the nature of the storage facilities at the site, and they note that there are other ways to interpret the communal bins in particular. Instead of protecting food stores during periods of reduced occupation, they may just have functioned to protect them in general. The shape of the bins makes it more difficult to access their contents, which Wills and Windes interpret as evidence for a sort of semi-caching, but it would also just provide better protection from the elements, vermin, etc. for the contents. Basically, there’s just no reason from the available evidence to buy the Wills and Windes theory.
"Pithouse Life" Sign at Mesa Verde
Indeed, the assumptions behind this theory seem problematic to me. The ethnographic comparisons Wills and Windes use to support it are mostly from hunter-gatherer societies, and indeed their model seems to imply that the residents of Shabik’eschee were basically hunter-gatherers who did some farming on the side. Such societies exist, and may well have existed at certain times in the ancient Southwest (such as the late Archaic), but recent studies have shown with increasing certainty that heavy dependence on agriculture was widespread already in the Basketmaker II period. Wills and Windes seem to see the Basketmaker III inhabitants of the Chaco area as just beginning to experiment with adding agriculture to a hunter-gatherer lifeway, but it’s much more likely that they were full-time agriculturalists and had been for centuries. They did of course still do some hunting and gathering, as their Pueblo descendants have continued to do up to the present day, but while this may in some sense qualify as a “mixed” economy that shouldn’t obscure the important fact that Pueblo societies have been overwhelmingly farming-based societies since well before the occupation of Shabik’eschee.
I think this interpretation, and others like it which were popular in Southwestern archaeology in the 1980s, results in part from the enormous influence of Lewis Binford on the development of processual archaeology. Binford’s personal research and expertise were largely on hunter-gatherer societies, and the guidelines he set forth for “archaeology as anthropology” that were eagerly followed by young “New Archaeologists” were heavily influenced by that background. Wills and Windes cite Binford several times in this article.
Excavating the Lift Station Site in the Chaco Maintenance Yard
Be that as it may, this is an important article just in providing an updated take on the facts about Shabik’eschee, which as Wills and Windes note has been very important in the interpretation of ancient societies generally. It contains relatively little information about 29SJ423, but it does briefly discuss this site as a comparison. It says even less about the much more numerous isolated Basketmaker III sites in the canyon, but it notes that Chaco Project surveys identified at least 163 pithouse sites from this period. One that they didn’t find, because it was deeply buried under the ground, was later found by the park in the course of trying to build a lift station for the septic system. This site, informally known as the Lift Station Site, is a Basketmaker III pithouse that was excavated while I was working at Chaco. One of the more interesting things it revealed was an apparent location for pottery manufacture.
One of the major problems with trying to understand the Basketmaker III period at Chaco is precisely that the site are typically deeply buried, so it’s hard to even know how many of them there are. It’s clear that this was a period of significant population in the canyon, but it’s hard to tell how many sites were occupied simultaneously. This problem is exacerbated by the difficulty of dating many of the sites. Tree-ring dates are often hard to obtain from the scarce wood found at excavated sites, and Shabik’eschee is particularly poorly dated. The few tree-ring dates available seem to suggest it was occupied at some point after the mid-500s, but there are no cutting dates so any greater precision is impossible. 29SJ423 did produce two cutting dates, at 550 and 557, so it seems the two villages were most likely contemporaneous. The isolated sites are even harder to date, of course, but the Lift Station Site produced corn that was radiocarbon dated. I don’t know the dates that resulted, but I did hear that they were earlier than was expected based on the pottery types found.
Whole Pot from the Lift Station Site
The size of the Basketmaker III occupation at Chaco, and particularly the presence of the two large villages, has important implications for understanding the subsequent history of the canyon that I think are just beginning to be realized. The local population seems to have declined during the subsequent Pueblo I period (ca. AD 750 to 900), when people seem to have begun to move in large numbers to higher elevations where they formed some really large villages. However, it’s not clear that Chaco was completely abandoned during this period, and recent improvements in dating the early great houses in the canyon have shown that some of them, especially Pueblo Bonito, go back further than was once thought. Pueblo Bonito is now known to have been begun no later than 860, and the earliest part of it may date much earlier, possibly to 800 or even before. This means that the gap between the Basketmaker III villages and the earliest great houses suddenly looks a lot smaller, and may disappear entirely. There are pithouses under the plaza at Pueblo Bonito that may date to very early Pueblo I or even Basketmaker III, and there is a small Pueblo I occupation at Shabik’eschee that dates as late as 750. This suggests that these two iconic sites in Chacoan archaeology, generally interpreted in very different ways, may actually overlap in occupation. This would require some serious modifications of the ways the origins of the Chaco system are often interpreted.
Chaco had been an important place for a very long time when it started to become a major regional center around AD 1040. It’s looking increasingly plausible, though by no means certain, that it had been continuously occupied for 500 years at that point, and even if there was a brief gap between the Basketmaker III villages and the first Pueblo I great houses it is very unlikely that is was long enough for people to have forgotten about Chaco and what had happened there. Even if many of the people who built and/or occupied the early great houses in the 800s hadn’t been born at Chaco, they probably knew it was there long before they made it their home.
Wills, W., & Windes, T. (1989). Evidence for Population Aggregation and Dispersal during the Basketmaker III Period in Chaco Canyon, New Mexico American Antiquity, 54 (2) DOI: 10.2307/281711
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