Chaco Canyon in northwestern New Mexico has been the focus of much recent archaeological research on Pueblo groups who lived during the 9th through 12th centuries in the American Southwest. Here, we examine variation in mortuary patterns in the canyon, focusing in particular on one mortuary crypt, to address questions of social differentiation and the chronology of important sociopolitical processes. Based on new radiocarbon dates as well as reanalysis of the stratigraphy and spatial distribution of materials in the mortuary crypt, we conclude that significant social differentiation began in Chaco ca. 150-200 y earlier than suggested by previous research. We argue that social inequality was sanctified and legitimized by linking people to founders, ancestors, and cosmological forces.Chaco Canyon | archaeology | culture change | mortuary practice | cosmology

In 1997, Alison Wylie outlined an epistemic and ontological critique of archaeological inquiry to advance feminist science studies. Wylie’s work, I argue, remains relevant and potentially transformative for analysis of the cultural florescence that took place in Chaco Canyon, New Mexico, during the ninth through twelfth centuries A.D. Archival, archaeological, and ethnographic data presented here suggest that women had important and undertheorized roles to play in the social transformations that defined emergent Chacoan society. Legacy data made available through the Chaco Research Archive provide evidence in support of Lamphere’s (2000) ritual power model interpretation of the Chacoan florescence. The advent of such open-access resources allows for a critical analysis of gender ideologies and praxis through aggregated legacy sources that augment analyses based on surviving, institutionally curated artifact collections and published sources.

Radiocarbon dates on artifacts from a Puebloan shrine in New Mexico reveal a persistence in ritual practice for some 3,800 years. The dates indicate that the shrine had become an important location for ceremonial observances related to warfare by almost 2000 cal. B.C., coinciding with the time when food production was first practiced in the Southwest. The shrine exhibits continuity of ritual behavior, something that Puebloans may find unsurprising, but also changes in the artifacts deposited that indicate new technology, transformations of belief, and perhaps shifting cultural boundaries. After briefly describing this shrine, we discuss some of the artifacts that were deposited there, in particular atlatl darts and flat curved sticks with longitudinal facial grooves. We argue that both were used in ritual fights and then deposited in the shrine as offerings, establishing a behavioral tradition that set the precedent for ethnographic recognition of the site as an important war shrine. Atlatl darts are analogous with prayer sticks, the latter representing a derived form of this offering with arrows as an intermediary form. Flat curved sticks were used for defense against atlatl darts in duels that enhanced warrior status.

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Introduction People move to maintain relationships, to flee natural disasters, escape violence, fulfill spiritual callings, access resources, and for a host of other reasons. At times, human movement patterns reflect culturally defined values. Landscape archaeologists have embraced this line of inquiry, attempting to track movement patterns in ancestral contexts as a means of illuminating social dynamics. To facilitate movement-oriented analyses, archaeologists are capitalizing on new technologies and developing new methodologies; in particular, least cost analysis (LCA) has become a predominant approach for quantifying, predicting, and modeling pathways of human movement in the past. LCA has been used to analyze a range of topics, including interaction spheres, accessibility, and daily movement (