Mimbres Great Kivas and Plazas During the Three Circle Phase, ca. AD 850–1000†

KIVA ◽  
2015 ◽  
Vol 81 (3-4) ◽  
pp. 164-178 ◽  
Author(s):  
Darrell Creel ◽  
Harry J. Shafer
Keyword(s):  
1960 ◽  
Vol 25 (4) ◽  
pp. 538-546 ◽  
Author(s):  
Elaine Bluhm

AbstractSettlement patterns are described for each phase of the sedentary agricultural occupation of the area from Pine Lawn phase (200 B.C.-A.D. 500) through Tularosa phase (A.D. 1100-1250), when the area was abandoned. Through time domestic structures changed from rounded to rectangular, from semi-subterranean to surface, and decreased in size. Earlier villages tended to be on higher, more defensible locations while later ones were lower, closer to water and arable land. Villages were generally random in plan, and great kivas, the only ceremonial structures identified in the area, appear to have served more than one village. From the settlement pattern data it is possible to construct a population curve for the area which may be partially explained in terms of botanical and climatological as well as cultural factors. Pine Lawn Valley Mogollon may have had some multi-village social organization which in later times may have united the entire valley. In this respect the Mogollon may have been intermediate between the well-integrated, segmented Anasazi communities in the plateau and the more politically structured Hohokam communities in the desert.


1960 ◽  
Vol 26 (2) ◽  
pp. 185-204 ◽  
Author(s):  
Alan P. Olson

AbstractA series of large structures termed great kivas has been excavated at Point of Pines, Arizona. To add to the sequence of these kivas a site was excavated in 1959 on one of the upper tributaries of Eagle Creek, 16 miles northeast of Point of Pines. The site complex included a great kiva and five attached rooms, a U-shaped masonry pueblo, scattered storage units, trash deposits, a reservoir, and agricultural terraces. The kiva was rectangular with an encircling bench, a stepped entrance, two possible floor resonators, and a post pattern suggesting a polygonal roof support. The ceramic content of the site places it late in the Reserve phase which is dated from A.D. 1000 to 1150.This particular kiva type appeared during late Three Circle phase and had a distribution centered in the upper San Francisco and Blue River valleys. The antecedents for the structure seem to lie in the general Mogollon great kiva tradition. The surrounding areas were examined for possible contributions to the complex; ceramic evidence of contact was present but no definite source for the introduction was found. The presence of a number of Anasazi traits plus the direction of Reserve phase cultural change suggests a northern source for this kiva form.


Author(s):  
Michael Adler

The most intensively studied societies within Southwest archaeology—the Ancestral “Pueblos”—have been defined by their architecture. Stark village ruins of stone and adobe, some perched high in cliff settings, dot much of the region and are today its major tourist attractions. But as this chapter demonstrates, the architecture and built landscapes of the greater Southwest were vastly more diverse, ranging from the ephemeral wikiup-like structures of early hunter-gatherers, to the various pithouse forms and configurations of the Archaic and later periods, to the monumental trincheras, ball courts, and platform mounds of the southern Southwest, to the great kivas, great houses, and road systems of the Chacoan world. This chapter surveys that diversity and considers the way the built environment has been mobilized as evidence to make claims about social and political organization, religion practice, cosmology, mobility, and scale of collective labor projects within studies of ancient Southwest communities.


KIVA ◽  
2015 ◽  
Vol 81 (3-4) ◽  
pp. 201-219 ◽  
Author(s):  
Darrell Creel ◽  
Roger Anyon ◽  
Barbara Roth
Keyword(s):  

2014 ◽  
Vol 79 (1) ◽  
pp. 90-107 ◽  
Author(s):  
Patricia A. Gilman ◽  
Marc Thompson ◽  
Kristina C. Wyckoff

AbstractThe Mimbres Classic period (A .D. 1000–1130) in southwestern New Mexico was marked by dramatic and complex changes. The use of Great Kivas ended, and macaws and Mesoamerican-inspired iconography appeared. We argue that these events were systematically related and signify observable changes in Mimbres ritual economy. The presence of macaws, images of macaws, and representations of characters and motifs from the Hero Twins saga suggest that ideology accompanied macaws north from the Gulf Coast of Mexico. We recognize and discuss episodes and icons from the saga painted on Mimbres black-on-white bowls and propose that the macaws and narrative reached the Mimbres region through direct acquisition rather than down-the-line trade. This research has significant implications for the importance of long distance travel to faraway places and interaction with distant peoples, Mesoamerican-southwestern United States relationships, changing religious practices in non-hierarchical societies, and the adoption of extrinsic elements into local settings.


Acoustics ◽  
2018 ◽  
Vol 1 (1) ◽  
pp. 78-91 ◽  
Author(s):  
David Witt ◽  
Kristy Primeau

Chaco Canyon, NM, USA, was the center of an Ancestral Puebloan polity from approximately 850–1140 CE, and home to a dozen palatial structures known as “great houses” and scores of ritual structures called “great kivas”. It is hypothesized that the 2.5 km2 centered on the largest great house, Pueblo Bonito (i.e., “Downtown Chaco”), served as an open-air performance space for both political theater and sacred ritual. The authors used soundshed modeling tools within the Archaeoacoustics Toolbox to illustrate the extent of this performance space and the interaudibility between various locations within Downtown Chaco. Architecture placed at liminal locations may have inscribed sound in the landscape, physically marking the boundary of the open-air performance space. Finally, the implications of considering sound within political theater will be discussed.


2011 ◽  
Vol 7 (S278) ◽  
pp. 255-264 ◽  
Author(s):  
Andrew M. Munro ◽  
J. McKim Malville

AbstractThree architectural traditions with astronomical associations have been identified among the ‘Great Houses’ and ‘Great Kivas’ of Chaco Canyon, New Mexico. Great Houses and one Great Kiva built during the height of construction activity (AD 1020–1100), the Bonito Phase, include front-facing south-southeast (SSE) orientations, and cardinal north-south and/or east-west (NS/EW) alignments. We present ethnographic material supporting our previous proposal that the SSE orientation is probably linked to migration traditions and ancestor veneration. We also confirm that a majority of Late Bonito Phase Great Houses (built after A.D. 1100) exhibit a third astronomical tradition: five of the principal in-canyon Great Houses built at that time were positioned at or near observing locations that could have functioned as solstice calendrical stations. Through use of these locations for public ceremonies, the Chacoan elite could demonstrate astronomical knowledge and ritual power. These findings provide support for Van Dyke's hypothesis that construction during this period was intended to reinvigorate a faltering system. One ‘Chaco halo’ Great House, Bis sa'ani, incorporates all three traditions. We suggest that temporal analysis of these traditions improves understanding of migration paths and shifting balances of power and social dominance among ancestral Pueblo culture groups.


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