THE MOGOLLON (The Mountain People)
In the broad valleys and rugged
mountains of northern Mexico, southwest
New Mexico and southeast Arizona lived a people that today we refer to
as the
Mogollon. Named for the Mogollon Rim that bordered their domain on the
north,
these people traded heavily with the people of Meso-America.
One of the best-known trading
centers was Casas Grandes, in Chihuahua,
less than 100 miles south of today's New Mexico border. At the time of
the
story Race to the Moonrise: An Ancient Journey, Casas
Grandes was
beginning to expand from a small farming village to a huge trading
center
filled with warehouses full of raw copper, turquoise, painted bowls,
and
thousands of shells. Beautiful macaws from the tropics were raised in
mud-walled cages, their feathers a highly-valued trade item in
the northern
lands.
Although some Mogollon people still
relied on hunting and gathering of
wild foods to survive, others had become full-time farmers, building
"apartment complexes" along rivers from which they irrigated their
crops of corn, beans, squash, and cotton.
Related to the people of Casas
Grandes but also influenced by peoples
farther north and west were the Mogollon of the Mimbres Valley, east of
today's Silver City, New Mexico. Here the famous Classic Mimbres pottery
was
made-white bowls with lively black painted designs. The pictures on the
bowls
portray scenes of everyday life such as hunting. Fun and fanciful
designs also
are depicted, e.g., a turkey perched on a dog's back, seemingly engaged
in
conversation. Snakes, lizards, fish, ducks, and rabbits (which some
think may
have represented the moon) are also painted on the bowls. Almost all Classic Mimbres
bowls are found in
burial sites, usually covering the head of the deceased. A "kill
hole" was usually made in the bowl's center, perhaps to allow the
spirit
of the dead to pass through.
THE HOHOKAM (The Canal People)
When American settlers began
farming the broad desert valleys of
southern Arizona in the 1860s, they marveled at the hundreds of miles
of
irrigation ditches and the crumbled ruins of ancient villages dotting
the
canals. The settlers cleaned out the ditches and used them to water
their
fields. Ancient platform mounds were leveled to build modern cities.
A Hohokam site easily visited is Painted Rocks Petroglyph Park, north of Interstate 8 near Gila Bend, Arizona. The name is misleading; the rocks are not painted but have been carved with designs of Desert Bighorn sheep and wavy lines that some think may represent important prehistoric trade routes. Here, traders bringing shells from the Pacific Ocean (southern California) met traders from the Gila and Salt River Basins, northern Chihuahua, Mexico, and the Sea of Cortez.
THE SINAGUA (The Volcano People)
For over 700 years a
culture called Sinagua (Spanish for "without water") thrived in the
mesas, canyons, and mountains of central and northern Arizona.
From the lush
Verde Valley to the volcanic fields north of the San Francisco Peaks,
these people
farmed the common crops of corn, beans, and squash. In addition, they
mined
salt, grew cotton, and wove beautiful textiles which were a popular
trade item.
In 1064 A. D., the
eruption of Sunset Crater (north of present-day Flagstaff) forced the
nearby
farmers to leave. When the cinders had cooled, the farmers returned and
their
population multiplied. Increased rainfall may have increased crop
yields. Some
think the soil may have been enriched by the volcanic detritus.
During the 1100s, the
Sinagua were greatly influenced by other cultures. Hohokam ballcourts,
pithouses, clay figurines, and shell jewelry indicate a
southern connection.
Ancestral Puebloan (Anasazi) pottery became so popular that the Sinagua
made
little of their own. What they did make was similar to pottery made by
the
Mogollon.
Near Sunset Crater,
the Sinagua did not have the rivers and streams of their brothers in
the Verde
Valley. That is why their Spanish name seems appropriate. Natural
basins in
flat boulders captured rainwater, and the Sinagua improved on nature by
constructing shallow reservoirs. Towns such as Wupatki (where Weaver
lived in
the story) were built
near springs. Rainfall was held in the farm fields by terraces and long
ridges
of piled cinders. Soil nutrients may have been added through the
application of
household garbage.
The Sinagua were
always "middlemen" to surrounding cultures because of their location
north of the Hohokam and south of the Ancestral Puebloan. Villages such
as
Wupatki were noisy trading centers where foreigners traded pottery,
jewelry, and
feathers for fine Sinagua cloth and salt.
An ancient trail, called "Palatkwapi" by the Hopi, connects the Verde Valley to the three mesas of the Hopi Villages, over Chavez Pass. One may walk much of the trail today and imagine the thousands of traders and migrants who traveled it through the centuries.
THE ANCESTRAL PUEBLOAN (The Far North People)
For almost 1,000
years, people farmed in the Four Corners region, where the states of
Utah,
Colorado, New Mexico, and Arizona today share a common point. Commonly
called
Anasazi, a Navajo name meaning "ancient enemy," "ancient
ancestors," or "enemy ancestors," these people are more
appropriately referred to as Ancestral Puebloan because they were the
ancestors
of today's modem Pueblo cultures (Hopi, Zuni, Acoma, and the Pueblos
along the
Rio Grande in New Mexico).
The Ancestral Puebloan
first lived in small villages of pithouses. Gradually, the pithouses
became
deeper and served as ceremonial centers, or "kivas." Near the kivas,
connected, box-like rooms were built of shaped stone and soon villages,
or
"pueblos" dotted thousands of mesa tops.
In later years,
Ancestral Puebloan families moved into larger villages such as Pueblo
Bonito in
Chaco Canyon. This four-storied, walled town had more than 800 rooms
and most
likely served as a trading and ceremonial center. One theory holds that
Chaco
Canyon served as a "redistribution point" for outlying villages. For
example, if one village grew poor corn one year but had a bountiful
pinyon
crop, the resources would be swapped at Pueblo Bonito according to the
needs of
other communities.
A system of straight,
wide roads (portions still visible today) extended from Chaco Canyon to
other
Chaco outliers. The roads range from 26 to 39 feet in width. At least
30
villages are connected to Chaco Canyon by these roads which extend 40
to 60
miles. Instead of veering around ridges and prominences, the roads were
engineered straight over them, traversing cliffs with cut stairs,
masonry
steps, or masonry ramps. Theories propose that the roads may have been
used for
trade, ceremonial processions, to carry logs side-by-side, or simply to
ease travel
between the villages and Chaco Canyon. Some think they may represent
the paths
spirits take after death. Workers at the Chaco outlier of Chimney Rock
("Finger Rocks" in the story) in southern Colorado might have hauled
huge logs down one of the roads to be used in the massive construction
of
Pueblo Bonito or one of the other towns of Chaco Canyon.
By 1200 A. D., Chaco
and many of the nearby outliers were deserted. Pueblos such as Salmon
and Aztec
replaced Chaco as centers of power. At this time, too, many Ancestral
Puebloan
moved from mesa-top towns to the more protective rock overhangs. The
cliff dwellings
may have offered the Ancestral Puebloan protection from each other.
Over-population was already taking its toll on resources. Or, ancestors
of today's
Navajos may have wandered into the Four Comers country and raided
Ancestral
Puebloan communities. Excavated sites show evidence of increased
warfare during
that time, although it may represent internal competition for resources.
Whatever the reason,
the cliff dwellings were occupied for less than a hundred years. In.
1276 A. D,
a severe drought lasting more than 25 years struck the area. Com stalks
withered in dry fields. When a rare storm broke over the parched land,
brief
but violent flash floods slashed deep arroyos into the farmland and
washed away
precious topsoil. The Ancestral Puebloan had survived previous
droughts, but
this time there were more people and the land was played out.
Packs were filled with
necessary items and family by family, the people left their homes. They drifted south to the
pueblos along the
reliable Rio Grande in New Mexico. They also moved in with the Zuni,
Aroma, and
Hopi peoples whose villages were located near permanent springs.
Today, ceremonies occur at these
villages perhaps much as they did over
700 years ago in the Four Corners region. Boys and girls are initiated
in clan
kivas, and mudheads tease the audience in dusty plazas (mudheads and
other Hopi
"Kachinas" may not have been present as early as Long Legs' time but
became important parts of Hopi ceremonial life perhaps a little over a
hundred
years later).
Changes
have occurred at the Hopi Villages. People rarely jog along time-worn
routes; rather, these descendants of the Ancestral Puebloans drive
pick-up trucks along dirt roads and modern highways. Most of the
pueblos may be visited.