ANCESTRAL O'ODHAM: AKIMEL O'ODHAM CULTURAL TRADITIONS AND THE ARCHAEOLOGICAL RECORD

2017 ◽  
Vol 82 (1) ◽  
pp. 123-139 ◽  
Author(s):  
Chris Loendorf ◽  
Barnaby V. Lewis

Archaeologists have long used the prehistoric inhabitants of the Phoenix Basin in south-central Arizona as an example of a failed or collapsed society, and most prehistorians still assert that Hohokam material culture patterns ended at the close of the Classic period (circa A.D. 1150–1450). Although researchers are increasingly recognizing connections between prehistoric and modern indigenous people, little consensus exists regarding the cause or causes of the dramatic alterations in material culture patterns that occurred in the region. Most archaeologists who have studied the changes at the end of the Classic period, however, have not fully considered the implications of previous and subsequent conditions, including similar and seemingly abrupt shifts in cultural practices that occurred both before and after this time. This paper uses Akimel O'Odham (i.e., Pima) cultural knowledge to contextualize the “Hohokam Collapse.” We show that this perspective of culture history explains the relationship between prehistoric and historic populations and answers many of the long-standing questions regarding cultural variation in the Phoenix Basin.

2013 ◽  
Vol 78 (2) ◽  
pp. 266-284 ◽  
Author(s):  
Chris R. Loendorf ◽  
Craig M. Fertelmes ◽  
Barnaby V. Lewis

AbstractObsidian provenance studies within the Phoenix Basin of south-central Arizona have become increasingly comprehensive during the last four decades. As a result, broad regional and temporal trends have been defined regarding Preclassic (ca. A.D. 650–1150) and Classic period (ca.A.D. 1150–1450) socioeconomic interactions in the Hohokam core area. However, Historic period patterns are still poorly understood, and these data are essential for understanding the relationship between the prehistoric Hohokam and historical Akimel O’Odham. The association between the Akimel O’Odham and Hohokam has been debated since Euro-Americans first visited the area in the late 1600s, yet this issue is still not fully resolved. This article presents analyses of historical obsidian from the Sacate site that suggest that long-term trends in cultural patterns within the Phoenix Basin continued unbroken into the Historic period. These continuities provide another line of evidence that the Akimel O’Odham are the direct cultural descendants of the Hohokam.


1994 ◽  
Vol 59 (4) ◽  
pp. 680-694 ◽  
Author(s):  
Tammy Stone

Current models of ground-stone design, which relate tool morphology and size to subsistence economies, are based on assumptions of energy efficiency and processing constraints of the foodstuffs being ground. These models do not consider the impact of raw-material scarcity on ground-stone technologies. This impact is investigated here using an assemblage from the Classic-period Hohokam site of Pueblo Grande, Arizona. The current model of ground-stone design is modified to account for raw-material scarcity. Specifically, it is demonstrated that raw-material scarcity affects ground-stone manufacture, use, and discard patterns. It is argued here that studies using ground-stone assemblages to reconstruct subsistence economies must take these factors into consideration in areas where raw-material scarcity occurs.


Author(s):  
Jeffery J. Clark ◽  
David Abbott

This chapter discusses the Hohokam Classic Period (ca. 1200–1450 ce) in southern Arizona. Two perspectives are presented for observed archaeological patterns. One perspective is from the Phoenix Basin center, a densely populated region on a trajectory of overexploitation and decline throughout much of the interval, despite the construction of massive irrigation works and architectural buildings that left impressive ruins. The other perspective is from the outlying valleys to the north and east of Phoenix that had much lower population densities. Here intense interaction between local majorities, and small, but socially resilient, Kayenta immigrants from northeast Arizona led to the development of an inclusive Salado ideology that transcended the identities of both groups. This ideology ultimately penetrated the Phoenix Basin when the latter was on the verge of collapse. This collapse was so complete that few pre-contact archaeological sites have been identified in the Hohokam region after 1450 ce.


2015 ◽  
Vol 80 (3) ◽  
pp. 492-510 ◽  
Author(s):  
John A. McClelland

Archaeological evidence documents apparent depopulation of the Hohokam region of Southern Arizona at the end of the Classic period (A.D. 1150-1450). Major population centers were no longer occupied, and many distinctive material culture traits associated with the Hohokam tradition seem to disappear. Proposed explanations include migration, dispersion of the population into less archaeologically visible settlements, and wholesale population decline. The latter hypothesis is attractive partly because of a seminal study of paleodemography and health at the Classic-period site of Pueblo Grande in the Phoenix Basin. That study suggested that the population was not sustainable due to very low life expectancy, a very high dependency ratio of juveniles to adults, and other indicators of biological stress. A hazards analysis of the published demographic data reveals life expectancy at birth in the expected range for prehistoric populations with no evidence of a dependency crisis. Population decline at the end of the Classic period is more likely explained by reduced fertility than by increased mortality. Birth rates are sensitive to cultural and economic forces, and we should look beyond health factors in trying to account for the disappearance of Hohokam traditions.


2019 ◽  
Author(s):  
Jason Windingstad ◽  
◽  
John Hall ◽  
John Hall

2021 ◽  
Vol 21 (1) ◽  
pp. 28-52
Author(s):  
Sam Harper ◽  
Ian Waina ◽  
Ambrose Chalarimeri ◽  
Sven Ouzman ◽  
Martin Porr ◽  
...  

This paper explores identity and the recursive impacts of cross-cultural colonial encounters on individuals, cultural materials, and cultural practices in 20th-century northern Australia. We focus on an assemblage of cached metal objects and associated cultural materials that embody both Aboriginal tradition and innovation. These cultural materials were wrapped in paperbark and placed within a ring of stones, a bundling practice also seen in human burials in this region. This ‘cache' is located in close proximity to rockshelters with rich, superimposed Aboriginal rock art compositions. However, the cache shelter has no visible art, despite available wall space. The site shows the utilisation of metal objects as new raw materials that use traditional techniques to manufacture a ground edge metal axe and to sharpen metal rods into spears. We contextualise these objects and their hypothesised owner(s) within narratives of invasion/contact and the ensuing pastoral history of this region. Assemblage theory affords us an appropriate theoretical lens through which to bring people, places, objects, and time into conversation.


2020 ◽  
Vol 12 (24) ◽  
pp. 10676
Author(s):  
Yih-Ren Lin ◽  
Pagung Tomi ◽  
Hsinya Huang ◽  
Chia-Hua Lin ◽  
Ysanne Chen

Whereas indigenous people are on the frontlines of global environmental challenges such as climate change, biodiversity loss, and numerous other forms of critical planetary deterioration, the indigenous experiences, responses, and cultural practices have been underestimated in the mainstream frameworks of environmental studies. This paper aims to articulate a meaningful response to recent calls to indigenous and local knowledge on food as a source of resilience in the face of global climate change. By retrieving the values and practices indigenous people of Taiwan, specifically Tayal women, associate with human and non-human ecologies, our collaborative work with the indigenous community explores indigenous resilience and its relevance to indigenous cultural knowledge and global environmental concerns. Pivoting on the “Millet Ark” action, a Tayal conservation initiative of the bio-cultural diversity of millets, this study revolves around issues of how Tayal communities adapt to the climate change, how to reclaim their voice, heritage, knowledge, place, and land through food, and how to narrate indigenous “counter-stories” of resilience and sustainability. The cultural narrative of “Millet Ark” investigates indigenous way of preserving millet bio-cultural diversity and restoring the land and community heritage, inquiring into how Tayal people are adaptive and resilient to change and therefore sustainable through the cultural and social life of millets.


2021 ◽  
Vol 4 (2) ◽  
Author(s):  
Jacqueline Eng ◽  
Mark Aldenderfer

Anthropological research in the high-elevation regions of northwestern Nepal offers insights into the populationhistory of the Himalayan arc through a multi- and interdisciplinary approach that includes not only archaeologicaldata and historic and ethnographic accounts but also genomic, isotopic, and bioarchaeologicaldata, as well as innovative use of thermal niche modeling for paleoclimate reconstruction. Together these linesof evidence have allowed us to address project questions about human settlement into the region, including(1) sources of population movements into high-elevation environments of the Himalayan arc and (2) bioculturaladaptations to high-mountain environments. In this paper we compare research at several communalmortuary sites, each with a rich assemblage of material culture and human burials: Mebrak (400 B.C.–A.D. 50),Kyang (400–175 B.C.), and Samdzong (A.D. 450–650), as well as intriguing insights from finds in the earlier (ca.1250–450 B.C.) sites of Lubrak, Chokhopani, and Rhirhi. Our genomic findings demonstrate population originsfrom the Tibetan plateau, despite South Asian material culture recovered in early sites. Bioarchaeological findingsof low frequencies of non-specific stress and trauma indicate successful biocultural adaptation to highaltitudeconditions of hypoxia, cold, and low resource availability, potentially through buffering from exchangenetworks and local cultural practices, alongside high-altitude selected alleles. An integrative, multidisciplinaryapproach thus offers significantly greater opportunities for developing a more nuanced understanding of thepast processes of migration, settlement, and biocultural adaptation in the region. La investigación antropológica de las alturas del noroeste de Nepal nos proporciona conocimientos de la historiade la población del arco Himalaya a través de un enfoque multidisciplinario e interdisciplinario que incluyeno solamente datos arqueológicos y relatos históricos y etnográficos, sino también datos genómicos, isotópicos,y bioarqueológicos, tanto como uso innovador del modelado del nicho térmico para la reconstrucción paleoclimática.En conjunto, estas líneas de evidencia nos han permitido abordar temas sobre el asentamiento humanade la región, como: (1) los orígenes del movimiento hacia ambientes en las alturas del arco del Himalaya;y (2) las adaptaciones bioculturales necesarias para vivir en las alturas. En este artículo comparamos las investigacionesde varios mortuorios comunales que ofrecen conjuntos abundantes de entierros humanos y artefactosrelacionados: Mebrak (400 a.C.–d.C. 50), Kyang (400–175 a.C.), and Samdzong (d.C. 450–650), así como loshallazgos intrigantes de sitios anteriores (ca. 1250–450 a.C.) de Lubrak, Chokhopani, y Rhirhi. Nuestros datosgenómicos sugieren orígenes de le población del altiplano tibetano, a pesar del material que deriva del sur de Asia que se ha recuperado de los sitios mas tempranos. Los hallazgos bioarqueológicos demuestran niveles bajosde estrés y trauma inespecífico, y sugieren éxito en adaptación biocultural, a pesar de las condiciones de hipoxia,frio, y los recursos escasos en este ambiente. Es posible que alelos seleccionados a las alturas, junto con sistemasde intercambio y las costumbres locales contribuyeron al éxito de la adaptación. Por lo tanto, un enfoque multidisciplinarioque integra todas las evidencias ofrece una comprensión mas detallada de los procesos de migración,asentamiento, y adaptación biocultural de la región.


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