Turkeys Befriend a Girl: Turkey Husbandry, Ceremonialism, and Tales of Resistance during the Pueblo Revolt Era

From Basketmaker II to Pueblo II (200 BC–AD 1150), turkey husbandry flourished among Ancestral Pueblos inhabiting the northern and southern San Juan areas (300 BC–AD 1250) and the Rio Grande Valley (AD 1250– 1700) due to the ritual-symbolic importance of turkey feathers to rainmaking ideology. As primary caregivers, Ancestral Puebloan women's long-lasting social bond with domesticated turkeys was disrupted by Spanish maize and textile tribute (encomienda) systems and demands on Native labor (repartimiento) of the mid-1600s, a major factor contributing to the Pueblo Revolt of 1680. Despite the Spanish assault on their culture, Native people clandestinely practiced kachina religion by reusing turkey feather ceremonial objects, seeking refuge in ancestral mesa-top villages, and repurposing Spanish ecclesiastical materials as part of a pan-Pueblo resistance and revitalization movement. This study examines a previously overlooked form of Native resistance to Franciscan conversion efforts—“turkey girl” tales that appropriated and repurposed a Spanish religious folktale. Evidence suggests that these tales were authored by Pueblo Revolt–era war captains who attended Franciscan mission schools around the 1630s. To varying degrees, these “turkey girl” tales express nativist resistance to Franciscan conversion efforts, commitment to revitalization ideology, and pan-Pueblo ethnogenesis.

The Curious Douglas-Fir (Pseudotsuga Menziesii) Trees in Schulman Grove, Mesa Verde National Park, Southwestern Colorado, USA

In 1954, archaeologists James Allen Lancaster and Don Watson and dendrochronologist Edmund Schulman asserted that a small grove of Douglas-fir (Pseudotsuga menziesii [Mirbel] Franco var. glauca [Beissener] Franco) trees in Navajo Canyon on the west side of Chapin Mesa in Mesa Verde National Park contained evidence of stone-axe-cut tree limbs. In 1965, archaeologists Robert Nichols and David Smith published an article entitled “Evidence of Prehistoric Cultivation of Douglas-Fir Trees at Mesa Verde,” in which they supported the Lancaster/Watson/Schulman assertion with tree-ring dates from suspected stone-axe-cut limbs. If correct, Nichols and Smith (1965) document the only trees in the entire U.S. Southwest that contain ancient stone-axe-cut stubs and evidence of precolumbian forest management. Rather than accept their interpretations at face value, we attempt to replicate their dates through the (re)analysis of archived and recently collected tree-ring samples, and through a controlled analysis and comparison of archived and published records. We could not confirm their results, and we have no option but to reject their claim that Schulman Grove contains evidence of precolumbian tree manipulation by Ancestral Puebloan inhabitants of Mesa Verde.

An ethical crisis in ancient DNA research: Insights from the Chaco Canyon controversy as a case study

In recent years, the field of paleogenomics has grown into an exciting and rapidly advancing area of scientific inquiry. However, scientific work in this field has far outpaced the discipline’s dialogue about research ethics. In particular, Indigenous peoples have argued that the paleogenomics revolution has produced a “vampire science” that perpetuates biocolonialist traditions of extracting Indigenous bodies and heritage without the consent of, or benefits to, the communities who are most affected by this research. In this article, we explore these ethical issues through the case study of a project that sequenced the ancient DNA (aDNA) of nine Ancestral Puebloan people from Chaco Canyon, New Mexico. By providing a “thick description” of this controversy, we are able to analyze its metanarratives, periodization, path dependency, and historical contingencies. We conclude that the paleogenomics revolution needs to include an ethical revolution that remakes the field’s values, relationships, forms of accountability, and practices.

Late Holocene droughts and cave ice harvesting by Ancestral Puebloans

Water availability for Native Americans in the southwestern United States during periods of prolonged droughts is poorly understood as regional hydroclimate records are scant or contradicting. Here, we show that radiocarbon-dated charcoal recovered from an ice deposit accumulated in Cave 29, western New Mexico, provide unambiguous evidence for five drought events that impacted the Ancestral Puebloan society between ~ AD 150 and 950. The presence of abundant charred material in this cave indicates that they periodically obtained drinking water by using fire to melt cave ice, and sheds light on one of many human–environment interactions in the Southwest in a context when climate change forced growing Ancestral Puebloan populations to exploit water resources in unexpected locations. The melting of cave ice under current climate conditions is both uncovering and threatening a fragile source of paleoenvironmental and archaeological evidence of human adaptations to a seemingly marginal environment.

A Line in the Sand

This chapter features a bioarchaeological examination of traumatic injuries and pathological conditions on human skeletal remains from the Fremont and Virgin Branch Puebloan cultures of the pre-contact American Great Basin and Southwest. This study indicates that there were differences across the borders of these regions, which share a boundary along the southern portions of Utah and Nevada. The Fremont and Puebloan borders considered in this chapter include the boundary between Parowan Valley and the St. George Basin, and the Canyons of the Escalante River and the Kaiparowits Plateau, all in the state of Utah. Additional Ancestral Puebloan bioarchaeological data will be discussed from southern Nevada to help illustrate differences between Fremont and Ancestral Puebloan skeletons. The skeletal evidence allows us to infer that the borders between the Fremont and Virgin Branch Puebloans and the Fremont and the Kayenta Puebloans were very distinct, and results demonstrated that there was a much higher rate of trauma and pathology among the Fremont.

Reconstructing sexual divisions of labor from fingerprints on Ancestral Puebloan pottery

An understanding of the division of labor in different societies, and especially how it evolved in the human species, is fundamental to most analyses of social, political, and economic systems. The ability to reconstruct how labor was organized, however, especially in ancient societies that left behind few material remains, is challenged by the paucity of direct evidence demonstrating who was involved in production. This is particularly true for identifying divisions of labor along lines of age, sex, and gender, for which archaeological interpretations mostly rely upon inferences derived from modern examples with uncertain applicability to ancient societies. Drawing upon biometric studies of human fingerprints showing statistically distinct ridge breadth measurements for juveniles, males, and females, this study reports a method for collecting fingerprint impressions left on ancient material culture and using them to distinguish the sex of the artifacts’ producers. The method is applied to a sample of 985 ceramic sherds from a 1,000-y-old Ancestral Puebloan community in the US Southwest, a period characterized by the rapid emergence of a highly influential religious and political center at Chaco Canyon. The fingerprint evidence demonstrates that both males and females were significantly involved in pottery production and further suggests that the contributions of each sex varied over time and even among different social groups in the same community. The results indicate that despite long-standing assumptions that pottery production in Ancient Puebloan societies was primarily a female activity, labor was not strictly divided and instead was likely quite dynamic.

The impact of soil salinity on maize agriculture: An experimental archaeology approach

This article uses experimental archaeology to provide empirical data on the impact of soil salinization on ancient maize agriculture. Hopi blue maize was experimentally grown in a drought-prone soil containing an extremely high level (50%) of evaporite mineral salts (CaCO3, CaSO4, and NaCl) in order to evaluate their effect on agricultural productivity. A control group of plants was grown in the absence of mineral salts. All of plants, which were companion planted with beans and squash, were adversely impacted by evaporite mineral salts. Maize grown alone in CaCO3−, CaSO4−, and NaCl-enriched soil exceeded the height of the control plants because the mineral salts acted as a fertilizer. Plants grown in NaCl-enriched soil produced cobbs that were reduced in size and kernel number. These findings suggest that CaCO3 and CaSO4, the most common evaporite mineral salts found in soil, would not have adversely impacted Ancestral Puebloan maize agriculture.

Performance Space, Political Theater, and Audibility in Downtown Chaco

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.