The mid-thirteenth century AD marks the beginning of tremendous social change among Ancestral Pueblo peoples of the northern US Southwest that foreshadow the emergence of the modern Pueblo world. Regional depopulations, long-distance migrations, and widespread resettlement into large plaza-oriented villages forever altered community life. Archaeologists have tended to view these historical events as adaptive responses to climatic, environmental, and economic conditions. Recently, however, more attention is being given to the central role of religion during these transformative periods, and to how archaeological remains embody the complex social practices through which Ancestral Pueblo understandings of sacred concepts were expressed and transformed. The contributors to this volume employ a wide range of archaeological evidence to examine the origin and development of religious ideologies and the ways they shaped Pueblo societies across the Southwest in the centuries prior to European contact. With its fresh theoretical approach, it contributes to a better understanding of both the Pueblo past and the anthropological study of religion in ancient contexts This volume will be of interest to both regional specialists and to scholars who work with the broader dimensions of religion and ritual in the human experience.

This is the first application of the comparative approach of world-systems analysis in Mesoamerican archaeology.

"The multiple, vivid colors of scarlet macaws and their ability to mimic human speech are key reasons they were and are significant to the Native peoples of the southwestern U.S. and northwest New Mexico. Although the birds' natural habitat is the tropical forests of Mexico and Central America, they were present at multiple archaeological sites in the region. Leading experts in southwestern archaeology explore the reasons why"--

The Cibola region on the Arizona–New Mexico border has fascinated archaeologists for more than a century. The region’s core is recognized as the ancestral homeland of the contemporary Zuni people, and the area also spans boundaries between the Ancestral Puebloan and Mogollon culture areas. The complexity of cross-cutting regional and cultural designations makes this an ideal context within which to explore the relationship between identity and social change at broad regional scales. In Connected Communities, Matthew A. Peeples examines a period of dramatic social and political transformation in the ancient Cibola region (ca. A.D. 1150–1325). He analyzes archaeological data generated during a century of research through the lens of new and original social theories and methods focused on exploring identity, social networks, and social transformation. In so doing, he demonstrates the value of comparative, synthetic analysis. The book addresses some of the oldest enduring questions in archaeology: How do large-scale social identities form? How do they change? How can we study such processes using material remains? Peeples approaches these questions using a new set of methods and models from the broader comparative social sciences (relational sociology and social networks) to track the trajectories of social groups in terms of both networks of interactions (relations) and expressions of similarity or difference (categories). He argues that archaeological research has too often conflated these different kinds of social identity and that this has hindered efforts to understand the drivers of social change. In his strikingly original approach, Peeples combines massive amounts of new data and comparative explorations of contemporary social movements to provide new insights into how social identities formed and changed during this key period.

This work applies generational mapping to the Ancestral Pueblo, using 15-year intervals. Distinct phases, found in other cultures, will be tested as to their applicability. They include: 1) "Invisible" Beginnings; 2) Establishment; 3) Novel Consolidation and Opening Up; 4) Crisis & Creativity; 5) Empire and Inclusion; and 6) Renewal or Rigidification? These findings will help the reader grasp the temporal flow of the Indigenous Southwest, which might otherwise be piecemeal and lack clarity. In addition to a useful mapping of time, the author brings an archetypal awareness to the patterns used in imagery and shows how it resonates with historical phases. We invite you to take a temporal journey into Pueblo times, to follow the evolution of their culture and cosmology, and to gain a sense of our solidarity with Indigenous peoples.

This book, in two volumes, breathes fresh air empirically, methodologically, and theoretically into understanding the rich ceremonial lives, the philosophical-religious knowledge, and the impressive material feats and labor organization that distinguish Hopewell Indians of central Ohio and neighboring regions during the first centuries CE. The first volume defines cross-culturally, for the first time, the “ritual drama” as a genre of social performance. It reconstructs and compares parts of 14 such dramas that Hopewellian and other Woodland-period peoples performed in their ceremonial centers to help the soul-like essences of their deceased make the journey to an afterlife. The second volume builds and critiques ten formal cross-cultural models of “personhood” and the “self” and infers the nature of Scioto Hopewell people’s ontology. Two facets of their ontology are found to have been instrumental in their creating the intercommunity alliances and cooperation and gathering the labor required to construct their huge, multicommunity ceremonial centers: a relational, collective concept of the self defined by the ethical quality of the relationships one has with other beings, and a concept of multiple soul-like essences that compose a human being and can be harnessed strategically to create familial-like ethical bonds of cooperation among individuals and communities. The archaeological reconstructions of Hopewellian ritual dramas and concepts of personhood and the self, and of Hopewell people’s strategic uses of these, are informed by three large surveys of historic Woodland and Plains Indians’ narratives, ideas, and rites about journeys to afterlives, the creatures who inhabit the cosmos, and the nature and functions of soul-like essences, coupled with rich contextual archaeological and bioarchaeological-taphonomic analyses. The bioarchaeological-taphonomic method of l’anthropologie de terrain, new to North American archaeology, is introduced and applied. In all, the research in this book vitalizes a vision of an anthropology committed to native logic and motivation and skeptical of the imposition of Western world views and categories onto native peoples.

The new and updated edition of The Archaeology of Religion explores how archaeology interprets past religions, offering insights into how archaeologists seek out the religious, ritual, and symbolic meaning behind what they discover in their research. The book includes case studies from around the world, from the study of Upper Palaeolithic and hunter-gatherer religions to religious structures and practices in complex societies of the Americas, Mesopotamia, Egypt, India, and China. Steadman also includes chapters on the origins and development of key contemporary religions—Judaism, Christianity, Islam, among others—to provide an historical and comparative context. Three main themes are threaded throughout the book. These main themes involve the intersection between cultural and religious structures (“religion reflects culture”), including the importance of environment in shaping a culture’s religion, the role religion can sometimes play as a method of social control, and the role religion can sometimes play as a key component in revitalizing a culture. Updated with new discoveries and theories and with two new chapters (Hunter-Gatherer Religions; and Cultures in East Asia) and with new sections on Neolithic Western Asia, the book remains an ideal introduction for courses that include a significant component on past cultures and their religions.