Summary In studying how small scale societies implicate development on an interregional scale, Hegmon and associates (1997) focus on how the grand distribution of Southwestern and San Juan red ware pottery to draw conclusions upon the spiritual or cultural motivation of these populations and how such motivations transcend across locations. Ultimately, she uncovers that San Juan Red, unlike white ware, is not localized and wide spread, and that most of the specimens recovered were indicative of ritual sites, dates to times of peak population, and associated with public architecture as opposed to private, all of which drive her research to answer if San Juan Red was constructed in southeast Utah, Southwest Colorado or the Northern San Juan
About 800 years ago, a great civilization inhabited the land in west Alabama, located along the Black Warrior River, south of Tuscaloosa. It encompassed a known area of 320 acres and contained at least 29 earthen mounds. Other significant features include a plaza, or centralized open area, and a massive fortification of log construction. The flat topped, pyramidal mounds ranging from three to 60 feet, are believed to have been constructed by moving the soil, leaving large pits that are today small lakes. As major ceremonial center, up to 3000 people inhabited the central area from 1200-1400 AD. An estimated 10,000 lived around the stockade, which surrounded three sides of the civilization (Blitz 2008:2-3; Little et al 2001:132).
Mission San Juan Capistrano is in the center of the small town named for it. Shops and restaurants also named for it are found on the streets in front of the entrance to the mission. A high adobe wall surrounds the mission grounds. There are many restored buildings in the inner patio, and the great stone church. Across the fountain there is the bell wall that sits beside the ruined church. Near the bell is a statue of Father Junipero Serra. The ruins of the original stone church are in front of the mission. Only the sanctuary and parts of the church remain, but that’s enough to have an idea of how big it was. The church walls are made of large stones and birds have build nests between them. Mission San Juan Capistrano was one of many Spanish
In the text “Seeing Red: American Indian Women Speaking about their Religious and Cultural Perspectives” by Inés Talamantez, the author discusses the role of ceremonies and ancestral spirituality in various Native American cultures, and elaborates on the injustices native women face because of their oppressors.
... A few photos of Tenochtitlan and warriors headdresses, clubs and obsidian blades would increase the pleasure 10 fold. Also in places the author tends to divert to other Ameriindian cultures and use their ritual practices as examples. These comparisons can bring the ritual practices of a 500 year extant culture into modern day belief.
Mexicans, as constructed by Menchaca, are a predominantly mestizo population whose mixed ancestry she traces to early Latin American civilizations. In 200 BC the largest city in the Americas, Teotihuacán, was founded. Teotihuacán would one day be the site of Mexico City, and by 650 AD there were between 120,000 and 250,000 inhabitants. (2) Groups that inhabited the region fro...
Cahokia: Ancient America’s Great City on the Mississippi, by Timothy R. Pauketat, is on the history, society, and religious customs of the Cahokian people. Consisting of twelve chapters, each chapter deals with a different aspect of Cahokian society. Chapter one opens up by telling the reader how the stars in the sky played an important role in the Native American belief system. The Planet Venus was the key figure in all of this, in fact the ancient Maya believed Venus to be a god. According to the Cahokians , Venus had a dual nature, in the daytime Venus was viewed a masculine, and in the evening it was seen as feminine. In the same chapter, Pauketat lets us know about the discovery of, two hundred packed-earth mounds constructed in a five-square mile zone represented the belief systems of the Cahokian people. Historical archeology was the main reason for the discovery of two hundred earth packed mounds. At its peak, Cahokia had a population of over ten thousand, not including the people who lived in the towns surrounding the city. By the time the 1800s came around, the European Americans had already been living in North America for some time; however, many Europeans refused to acknowledge the Native American role in building these ancient mounds. Instead, they believed the mounds to been built by a race of non-Indians. Due to the preservation of Cahokia within a state park and modern highway system, many things became lost. Since many things became lost, very few archaeologists have a good understanding of Cahokia. While there may be a loss of a complete picture, archaeologists are still making progress with numerous discoveries. These discoveries bring into question long-held beliefs such as a people who were peaceful an...
Made famous by Theodore Roosevelt’s volunteer Rough Rider’s and the Buffalo Soldiers, the Battle of San Juan Hill (July 1, 1898), also known as The Battle of San Juan Heights, was the bloodiest battle of the Spanish American War. After landing on the beachhead, the US V Corps under the command of Major General William Shafter fought their way west toward the port town of Santiago. After an indecisive clash at Las Guasimas on June 24, Shafter readied his men to take the strategic heights around the city, while Cuban insurgents blocked any Spanish reinforcements arriving on the roads to the north, in what would be one of the most decisive battles of America’s “Splendid Little War.” 1
"Creole Materialities: Archaeological Explorations Of Hybridized Realities On A North American Plantation. " Journal of Historical Sociology 23.1 (2010): 16-39. Academic Search Complete. 27 Apr. 2014. The 'Standard' of the 'Standard'. Web.
So now you have met the Kickapoo Traditional Tribe of Texas. You’ve learned about their lives, seen their journeys, and traveled with them from the past to the present. In all I hope this paper gives a greater understanding of the history and a look into another culture to broaden minds.
The Chattahoochee Legacy Hall provides a timeline of history from the first civilizations to the modern day. When first entering I encountered a 15 foot alligator that was illegally killed and preserved and enclosed in a glass case, Oscar the Alligator is a fitting name. Down the hall I encountered an old slave house, where I met Cicero, a young slave who claimed the house was his. He spoke about Horace King and his great building skills. Across from the house, I noticed a beautiful red ceremonial beaded sash. According to the information next to the display I learned it was carried by a Yuchi chief named Sakasemyer, who snuck it through the Trail of Tears. Next to that was a school house, this exhibit was a favorite when I would visit the museum as a child. It is a one-room school complete with a large chalkboard in front behind the teacher’s desk and a smaller one on each of the sixteen desks. The detail is decent, upon walking in I heard an echo from the wooden floors and I noticed a bucket of coal for warming the room in the winter months. On the chalkboard assignments were listed for each particular grade level. The next era i...
Architecture, like many things, can also be made for the use of or inspired by the symbols people believe in. Therefore, art and architecture in Ancient Mesoamerica can be stated to be made for the use of religious symbols. Making architecture and art forms takes effort, dedication, and patience. Architecture can take years to make, as was s...
Edu/LA260/Aztecs.htm> Benson, Sonia. The “Aztec Religion” Culture, and Daily Life.” Early Civilizations in the Americas: Almanac Vol.2.Ed. Deborah J. Baker, Ph.D. Michigan: Farmington Hills, 501-527. Print.
Throughout time, weaving, of both basketry and cloth, has had a tremendous impact on Southwestern cultures. Robert Graham, author and Southwest textile expert, has stated, "The most ancient historical and archaeological investigation demonstrate that textile was a highly developed art by the time writing began, and in many cultures before writing began" (Graham 23). Where written records are not available, decorations on structures and pottery show that the production of clothing encompassed a vast part of practically every Southwestern culture. Weaving has played an important role in the economy, the interaction between weavers, and the acknowledgment of community gender roles of Southwestern peoples. Ancient weaving traditions have progressed to ensure their survival, although they may not play the vital role they once did, as can be seen through the examination of ancient textiles. Textile production was a major part of the economy in the early Southwest because it was a tradable commodity and brought wealth and other goods to the communities. Through trading, the communities were able to be complete in the resources that they were lacking and they were able to communicate with other communities. In addition, weaving brought women into the economic sphere and enabled them to have relationships outside the household as traders and in weaving networks. Women played a vital role in all weaving activities and without their efforts textile production would have been an exhausting activity for the men, who had other responsibilities. By observing ancient textiles, specifically the area of clothing production, textile based economies, community gender roles, and...
While the far-away North American tribes were having their land taken away, and being harassed by white American expansionists, they also faced another threat: Spanish occupation. During the early-1500’s, many Spanish explorers and conquistadors, such as Cabeza de Vaca, wished to find gold and riches and, in the process, they harassed, oppressed, tortured, and spread deadly diseases to the Native tribes. They often used the excuse of racial class-separation, known as “castas,” to justify their rotten, atrocious crimes. Throughout the 1600’s and 1700’s, the focus of the Spanish explorers experienced a shift from conquistadors wishing to acquire gold and wealth to Catholic missionaries wishing to religiously convert the Native tribes and, as a result, they built up many churches on the land. As one might guess, the
This region is ripe for gender, and general, archaeology since it contains, "...a rich ethnohistorical literature, with detailed descriptions of contact-period societies," as well as plenty of cultural material left behind in the archaeological record [McCafferty & McCafferty 2012: 68]. Investigating the region is not a new phenomena, since it has been studied and excavated for over one hundred years. What is new about the investigations, is the lens researchers choose to look through the evidence. The purpose for the large amount of gender archaeology producing results in the Mesoamerican region is the inconsistencies between the historical record and the archaeological record. Aztec women were portrayed as subordinate compared to Aztec men in early studies, while the ethnohistoric record portrayed women as more active [McCafferty & McCafferty 2012: 68]. Throughout the article, different investigations document female roles in textile productions, spindle whorls, and in artworks. The evidence for women being active members in markets as well as prominent citizens. Investigations have also shown men to be buried with typical female associated grave goods as often as women [McCafferty & McCafferty 2012: 73]. The lines between traditional male and female gender roles are blurred as evidence shows that typical gendered objects are shared and borrowed. The McCafferty article also associates this evidence as being more ideal for possibly the elite class and not necessarily a strict norm adhered by everyone. The important step to move foreword with gender studies in archaeology is to collaborate with other disciplines. Archaeology already borrows theories and methods from hard sciences and social sciences. By continuing to collaborate with social sciences especially, archaeology will benefit in the aid of question identity in the archaeological