As the authors here demonstrate, not only did material culture establish, subvert, and transform a set of meanings that served in the seventeenth century and still serve today as vital cultural resources for Pueblo people, but archaeology can open new areas of inquiry into the underlying causes and ultimate effects of the Pueblo Revolt."--BOOK JACKET.

Archaeologists, anthropologists, historians, and Native American scholars offer new views of the Pueblo Revolt of 1680 that emphasize the transformative roles of material culture in mediating Pueblo Indian strategies of resistance and Colonial Spanish structures of domination.

"The author intertwines archaeology, history, and ethnohistory to examine the aftermath of the uprising in colonial New Mexico, focusing on the radical changes it instigated in Pueblo culture and society"--Provided by publisher.

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 demonstrates how one tribe has significantly advanced knowledge about its past through collaboration with anthropologists and historians--Provided by publisher.

Drawing on 16 seasons of field work, this volume provides an in-depth look at New Mexico's Salinas Pueblo and explains its relevance to Southwestern archaeology--Provided by publisher.

This interdisciplinary book examines archaeology’s engagement with semiotics, from its early structuralist beginnings to its more recent Peircian encounters. It represents the first sustained engagement with Peircian semiotics in archaeology, as well as the first discussion of how pragmatic anthropology articulates with anthropological archaeology. Its central thesis is that archaeology is a distinctive kind of semiotic enterprise; one devoted to giving meaning to the past in the present through the study of materiality. It compliments standard studies of linguistics and reformulates contemporary theories of material culture. Providing an introduction to Saussure and a review of his legacy across structural, symbolic, and cognitive anthropology, Preucel goes on to present the Peircian alternative and highlights its influence on pragmatic anthropology. Of special interest are the discussions of the interrelations of structuralism and processual archaeology, poststructuralism and postprocessual archaeologies, and cognitive science and cognitive archaeology. The author offers two original case studies demonstrating how material culture pragmatically mediates social relations- one focusing on the aftermath of the Pueblo Revolt from 1680-1694 and the other on the New England utopian community of Brook Farm from 1842-1846. Throughout his analysis, Preucel emphasizes the close links between archaeology and other social sciences. But he also contends that archaeology, by virtue of the powerful ideological character of the past, can open up new spaces for discourse and dialogue about meaning, and, in the process, make a valuable contribution to contemporary semiotics.