Ecosystem impacts by the Ancestral Puebloans of Chaco Canyon, New Mexico, USA

The Ancestral Puebloans occupied Chaco Canyon, in what is now the southwestern USA, for more than a millennium and harvested useful timber and fuel from the trees of distant forests as well as local woodlands, especially juniper and pinyon pine. These pinyon juniper woodland products were an essential part of the resource base from Late Archaic times (3000–100 BC) to the Bonito phase (AD 800–1140) during the great florescence of Chacoan culture. During this vast expanse of time, the availability of portions of the woodland declined. We posit, based on pollen and macrobotanical remains, that the Chaco Canyon woodlands were substantially impacted during Late Archaic to Basketmaker II times (100 BC–AD 500) when agriculture became a major means of food production and the manufacture of pottery was introduced into the canyon. By the time of the Bonito phase, the local woodlands, especially the juniper component, had been decimated by centuries of continuous extraction of a slow-growing resource. The destabilizing impact resulting from recurrent woodland harvesting likely contributed to the environmental unpredictability and difficulty in procuring essential resources suffered by the Ancestral Puebloans prior to their ultimate departure from Chaco Canyon.

Colour and Directional Symbolism in Ancestral Pueblo Radial Offerings from Chaco Canyon

Dedicatory offerings of small colourful objects are often found in pre-Hispanic architectural contexts in the Ancestral Pueblo region of the American Southwest. These deposits are particularly numerous in the roof support pillars of circular ritual structures (kivas) at the site of Pueblo Bonito, Chaco Canyon, which served as the ceremonial hub of the Chacoan regional system between the tenth and twelfth centuries ce. Based on the importance of directionality and colour in traditional Pueblo worldviews, archaeologists speculate that the contents of these radial offerings may likewise reference significant Chacoan cosmographic elements. In this paper, I explore this idea by examining the distribution of colours and materials in kiva pilaster repositories in relation to directional quadrants, prominent landscape features, and raw material sources. I discuss the results in the context of Pueblo cosmology and assemblage theory, arguing that particular colours were polyvalent and relational, deriving their meanings from their positions within interacting and heterogenous assemblages.

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.

Competing Cultures: A New Age in Chaco Canyon

Chaco Culture National Historical Park was founded to protect and preserve the archaeological remains of a complex pre-Hispanic American Southwestern society. The 1987 celebration of the Harmonic Convergence in Chaco Canyon forced the park to re-examine its museum collection policies. A new cultural use of the park arose with modern “offerings” left in archaeological sites by non-Native visitors. At the same time, Native American descendant communities were finding their political voices and making themselves heard by federal land managers. Managing the physical manifestations of competing cultural uses has evolved over time at Chaco, in response to descendant communities, “New Age” practitioners, and researchers.