Beyond Chaco

During the eleventh and twelfth centuries A.D., the Mogollon Rim region of east-central Arizona was a frontier, situated beyond and between larger regional organizations such as Chaco, Hohokam, and Mimbres. On this southwestern edge of the Puebloan world, past settlement poses a contradiction to those who study it. Population density was low and land abundant, yet the region was overbuilt with great kivas, a form of community-level architecture. Using a frontier model to evaluate household, community, and regional data, Sarah Herr demonstrates that the archaeological patterns of the Mogollon Rim region were created by the flexible and creative behaviors of small-scale agriculturalists. These people lived in a land-rich and labor-poor environment in which expediency, mobility, and fluid social organization were the rule and rigid structures and normative behaviors the exception. Herr's research shows that the eleventh- and twelfth-century inhabitants of the Mogollon Rim region were recent migrants, probably from the southern portion of the Chacoan region. These early settlers built houses and ceremonial structures and made ceramic vessels that resembled those of their homeland, but their social and political organization was not the same as that of their ancestors. Mogollon Rim communities were shaped by the cultural backgrounds of migrants, by their liminal position on the political landscape, and by the unique processes associated with frontiers. As migrants moved from homeland to frontier, a reversal in the proportion of land to labor dramatically changed the social relations of production. Herr argues that when the context of production changes in this way, wealth-in-people becomes more valuable than material wealth, and social relationships and cultural symbols such as the great kiva must be reinterpreted accordingly. Beyond Chaco expands our knowledge of the prehistory of this region and contributes to our understanding of how ancestral communities were constituted in lower-population areas of the agrarian Southwest.

For more than fifteen years, Mario Blaser has been involved with the Yshiro people of the Paraguayan Chaco as they have sought to maintain their world in the face of conservation and development programs promoted by the state and various nongovernmental organizations. In this ethnography of the encounter between modernizing visions of development, the place-based “life projects” of the Yshiro, and the agendas of scholars and activists, Blaser argues for an understanding of the political mobilization of the Yshiro and other indigenous peoples as part of a struggle to make the global age hospitable to a “pluriverse” containing multiple worlds or realities. As he explains, most knowledge about the Yshiro produced by non-indigenous “experts” has been based on modern Cartesian dualisms separating subject and object, mind and body, and nature and culture. Such thinking differs profoundly from the relational ontology enacted by the Yshiro and other indigenous peoples. Attentive to people’s unique experiences of place and self, the Yshiro reject universal knowledge claims, unlike Western modernity, which assumes the existence of a universal reality and refuses the existence of other ontologies or realities. In Storytelling Globalization from the Chaco and Beyond, Blaser engages in storytelling as a knowledge practice grounded in a relational ontology and attuned to the ongoing struggle for a pluriversal globality.

Southwestern archaeologists have long speculated about the scale and impact of ancient population movements. In Ancestral Hopi Migrations, Patrick Lyons infers the movement of large numbers of people from the Kayenta and Tusayan regions of northern Arizona to every major river valley in Arizona, parts of New Mexico, and northern Mexico. Building upon earlier studies, Lyons uses chemical sourcing of ceramics and analyses of painted pottery designs to distinguish among traces of exchange, emulation, and migration. He demonstrates strong similarities among the pottery traditions of the Kayenta region, the Hopi Mesas, and the Homol'ovi villages, near Winslow, Arizona. Architectural evidence marshaled by Lyons corroborates his conclusion that the inhabitants of Homol'ovi were immigrants from the north. Placing the Homol'ovi case study in a larger context, Lyons synthesizes evidence of northern immigrants recovered from sites dating between A.D. 1250 and 1450. His data support Patricia Crown's contention that the movement of these groups is linked to the origin of the Salado polychromes and further indicate that these immigrants and their descendants were responsible for the production of Roosevelt Red Ware throughout much of the Greater Southwest. Offering an innovative juxtaposition of anthropological data bearing on Hopi migrations and oral accounts of the tribe's origin and history, Lyons highlights the many points of agreement between these two bodies of knowledge. Lyons argues that appreciating the scale of population movement that characterized the late prehistoric period is prerequisite to understanding regional phenomena such as Salado and to illuminating the connections between tribal peoples of the Southwest and their ancestors.

The bell that holds power over death has been lost. The race to find it has begun, and our world hangs in the balance. Caroline and Owen search for the bell across the land of the living. Ben Dejooli, now known as the Walker, searches the land of the dead. Their mission is to protect the bell and keep it secret. Others seek the bell as well, but they have different plans... plans that could disrupt the careful balance between life and death that has stood since the beginning of time. When a young boy finds the bell out in the plains of Texas, he quickly becomes the target of a showdown between the lands of the living and the dead, and those that want to rule over both.

Life beyond the Boundaries explores identity formation on the edges of the ancient Southwest. Focusing on some of the more poorly understood regions, including the Jornada Mogollon, the Gallina, and the Pimería Alta, the authors use methods drawn from material culture science, anthropology, and history to investigate themes related to the construction of social identity along the perimeters of the American Southwest. Through an archaeological lens, the volume examines the social experiences of people who lived in edge regions. Through mobility and the development of extensive social networks, people living in these areas were introduced to the ideas and practices of other cultural groups. As their spatial distances from core areas increased, the degree to which they participated in the economic, social, political, and ritual practices of ancestral core areas increasingly varied. As a result, the social identities of people living in edge zones were often—though not always—fluid and situational. Drawing on an increase of available information and bringing new attention to understudied areas, the book will be of interest to scholars of Southwestern archaeology and other researchers interested in the archaeology of low-populated and decentralized regions and identity formation. Life beyond the Boundaries considers the various roles that edge regions played in local and regional trajectories of the prehistoric and protohistoric Southwest and how place influenced the development of social identity. Contributors: Lewis Borck, Dale S. Brenneman, Jeffery J. Clark, Severin Fowles, Patricia A. Gilman, Lauren E. Jelinek, Myles R. Miller, Barbara J. Mills, Matthew A. Peeples, Kellam Throgmorton, James T. Watson

Land is embedded in a multitude of material and cultural contexts, through which the human experience of landscape emerges. Ethnographers, with their participative methodologies, long-term co-residence, and concern with the quotidian aspects of the places where they work, are well positioned to describe landscapes in this fullest of senses. The contributors explore how landscapes become known primarily through movement and journeying rather than stasis. Working across four continents, they explain how landscapes are constituted and recollected in the stories people tell of their journeys through them, and how, in turn, these stories are embedded in landscaped forms.

This guide is based on our much larger (530-page) guide to Bolivia. Here we zero in on La Paz, The capital, and all of the nearby attractions. La Paz is not a big city on the world scale, but it is certainly one of the more interesting ones. Built in a bowl created by the Choqueyapu River, The upper parts of the city stand 1,645 ft/500 m above the lower sections. Unlike any other city in the world, The richer neighborhoods are located at the lower levels. This is partly due To The fact that it is warmer and easier to breathe at the lower altitudes. Also, The pinnacles and spires of conglomerate rock and clay that have been sculptured by wind and water make a dramatic backdrop for those living below them. The higher up the bowl one goes, The more unstable the land becomes And The more likely a landslide will occur. The plazas, squares and Prado are well kept in La Paz and even in the depth of winter plants are tended to help make the city attractive. Street cleaners are out every day and local merchants regularly wash the area in front of their shops. On a clear day, Mount Illimani, a snow-covered monolith, can be seen as a sentry towering over the city. Valley of the Moon is six miles/10 km from the center of La Paz and can be reached by joining a tour or by taking micro bus #11 or minibus #231 or 273 to Mallasilla. The hillside features a maze of clay canyons and pinnacles that have been sculpted by wind and rain. Narrow trails through the landscape take about an hour to walk. There is also a cactus park just before the entrance. The park overlooks a gorge and has paths leading around numerous types of cacti. As you continue up the road you will come to Parque National Mallasa with its bird observatory and, across the road, The zoo area. The road passes under natural stone bridges and past Chulpani's Red Hill. There is no mistaking which hill this is. From Mallasa one can see across the river To The highest golf course in the world. Devil's Tooth or Muela del Diablo is a huge volcanic plug sticking out of the landscape to a height of 13,000 ft/3,950 m. Several trails go To The right; follow the one that obviously leads To The village. From there, go To The left for .3 miles (about half a kilometer), To the foot of the rock. Climbers are occasionally found on the east face. Canyon de Palca, or Valle de Animas, Is a deep canyon that was carved by the Rio Palca centuries ago. To get there, take a bus going to Huni from Plaza Belzu on Avenida Mexico in San Pedro. There are huge pinnacles and wind-carved conglomerates. The trail continues along the bottom of the canyon to a natural obelisk. Just past the obelisk is a rock that has the appearance of a human hiding in a cave. The rock is called the hermit of the canyon. Continue along the canyon to its end and climb to your left up To The village of Palca. This is a long day-hike. All of the detailed information you need is here about the hotels, restaurants, shopping, sightseeing. But we also lead you to new discoveries, turning corners you haven't turned before, helping you to interact with the world in new ways. That's what makes our Adventure Guides unique. "An excellent addition To The Adventure Guide series, packed with detail, from where to stay and eat, To where to shop for local crafts and how to enjoy historic sites. This guide surveys the wildlife and outdoor opportunities of the country, which range from tropical jungle to high plains deserts. Hiking and viewing opportunities blend with cultural insights. Highly recommended." - The Midwest Book Review.

A timely synopsis of the archaeology of the Middle San Juan region bringing recent work at Salmon Ruins into the context of thirty-five years of research there.