Tewa Worlds tells a history of eight centuries of the Tewa people, set among their ancestral homeland in northern New Mexico. Bounded by four sacred peaks and bisected by the Rio Grande, this is where the Tewa, after centuries of living across a vast territory, reunited and forged a unique type of village life. It later became an epicenter of colonialism, for within its boundaries are both the ruins of the first Spanish colonial capital and the birthplace of the atomic bomb. Yet through this dramatic change the Tewa have endured and today maintain deep connections with their villages and a landscape imbued with memory and meaning. Anthropologists have long trekked through Tewa country, but the literature remains deeply fractured among the present and the past, nuanced ethnographic description, and a growing body of archaeological research. Samuel Duwe bridges this divide by drawing from contemporary Pueblo philosophical and historical discourse to view the long arc of Tewa history as a continuous journey. The result is a unique history that gives weight to the deep past, colonial encounters, and modern challenges, with the understanding that the same concepts of continuity and change have guided the people in the past and present, and will continue to do so in the future. Focusing on a decade of fieldwork in the northern portion of the Tewa world—the Rio Chama Valley—Duwe explores how incorporating Pueblo concepts of time and space in archaeological interpretation critically reframes ideas of origins, ethnogenesis, and abandonment. It also allows archaeologists to appreciate something that the Tewa have always known: that there are strong and deep ties that extend beyond modern reservation boundaries.

Tewa Worlds tells a history of eight centuries of the Tewa people, set among their ancestral homeland in northern New Mexico. Bounded by four sacred peaks and bisected by the Rio Grande, this is where the Tewa, after centuries of living across a vast territory, reunited and forged a unique type of village life. It later became an epicenter of colonialism, for within its boundaries are both the ruins of the first Spanish colonial capital and the birthplace of the atomic bomb. Yet through this dramatic change the Tewa have endured and today maintain deep connections with their villages and a landscape imbued with memory and meaning. Anthropologists have long trekked through Tewa country, but the literature remains deeply fractured among the present and the past, nuanced ethnographic description, and a growing body of archaeological research. Samuel Duwe bridges this divide by drawing from contemporary Pueblo philosophical and historical discourse to view the long arc of Tewa history as a continuous journey. The result is a unique history that gives weight to the deep past, colonial encounters, and modern challenges, with the understanding that the same concepts of continuity and change have guided the people in the past and present, and will continue to do so in the future. Focusing on a decade of fieldwork in the northern portion of the Tewa world—the Rio Chama Valley—Duwe explores how incorporating Pueblo concepts of time and space in archaeological interpretation critically reframes ideas of origins, ethnogenesis, and abandonment. It also allows archaeologists to appreciate something that the Tewa have always known: that there are strong and deep ties that extend beyond modern reservation boundaries.

This book is not a descriptive monograph, but an essay in cultural analysis, one which views culture as a system of symbols and which takes form under the impact of modern structural theory. A theme which runs throughout is the concept of dual organization, a structure which once characterized ten to fifteen percent of all known human societies, and which is found in a highly developed form among the Tewa today. Defined as "a system of antithetical institutions with the associated symbols, ideas, and meanings in terms of which social interaction takes place," a dual organization is for the Tewa a natural result of adapting to an environment comprised of opposites--two extremes of weather during the year; two means of subsistence, hunting in winter and farming in summer; and two periods and directions of migration in the origin myth.

Coleston Brown—scholar and expert on the esoteric Christian traditions—reaches far beyond any other book of its genre to bring us a truly experiential form of Christianity. Drawing on the myths, legends, lore, and symbols inherent in the Christian tradition, Brown reveals the potential in all of us to use, as he does, Magical Christianity as a practice for healing and regenerating the spirit. Brown combines the insights he gained as a student under Gareth Knight, a renowned authority on Kabbalistic magic, with his own study of ancient texts and practice of the esoteric Christian tradition, developing this new work, the official text and formal course of training in what is now known as the Western Magical Tradition. Readers will be captivated by the symbols Brown covers in this book, including the sphere, the holy fire, the wheel of life, and the planes of being. He even details the magical power of sacred architecture rich in the Christian tradition as a basis for magical practice. This revised edition also includes an experiential meditation at the end of each chapter and a CD of guided meditations to bring readers more deeply into the transformative power of Christian symbolism.

Southwestern archaeology has long been fascinated with the scale and frequency of movement in Pueblo history, from great migrations to short-term mobility. By collaborating with Pueblo communities, archaeologists are learning that movement was—and is—much more than the result of economic opportunity or a response to social conflict. Movement is one of the fundamental concepts of Pueblo thought and is essential in shaping the identities of contemporary Pueblos. The Continuous Path challenges archaeologists to take Pueblo notions of movement seriously by privileging Pueblo concepts of being and becoming in the interpretation of anthropological data. In this volume, archaeologists, anthropologists, and Native community members weave multiple perspectives together to write histories of particular Pueblo peoples. Within these histories are stories of the movements of people, materials, and ideas, as well as the interconnectedness of all as the Pueblo people find, leave, and return to their middle places. What results is an emphasis on historical continuities and the understanding that the same concepts of movement that guided the actions of Pueblo people in the past continue to do so into the present and the future. Movement is a never-ending and directed journey toward an ideal existence and a continuous path of becoming. This path began as the Pueblo people emerged from the underworld and sought their middle places, and it continues today at multiple levels, integrating the people, the village, and the individual.

Students through their drawings, paintings, and words and through his photographs of them at work and at play. These children straddle two worlds. They participate in traditional dances and play video games. They paint airplanes and horses, basketball stars and sacred kivas. They also do their homework, help with the chores, and listen to rap music. The children's vibrant, imaginative artwork is complemented by their humorous and thoughtful commentary on living in a.

Great changes have swept the world of the Tewa Indian peoples of New Mexico since 1985, when this volume first appeared, including changes in relationships between Indian communities and the anthropologists who wish to study them. Returning to her classic work, anthropologist Jill D. Sweet revisits the ideas and the people who first inspired her love of the Tewa Pueblo dances. The Tewa have become increasingly sophisticated in managing tourism, including the new casinos, to ensure that it contributes to the persistence and even the revitalization of ancient ritual practices. This expanded edition reflects these changes by featuring the voices of Tewa dancers, composers, and others to explain the significance of dance to their understanding of Tewa identity and community. The author frames their words with her own poignant reflections on more than twenty years of study and friendship with these creative and enduring people.