The North American monsoon is central to Southwestern climate and is a research focus in climatology. Of the various monsoon paleoclimate proxies, precisely dated and seasonally resolved tree-ring records offer unique opportunity for contextualizing modern instrumental observations and climate model projections. Focused on latewood, the dark-colored sub-annual component of conifer tree rings that forms in the late growing season, this dissertation research represents a systematic effort to diagnose the tree-growth response to monsoon climate, to develop a replicated network of monsoon-sensitive chronologies, and to characterize monsoon paleoclimate variability in the southwestern United States. A pilot study using latewood measurements from five locations assessed seasonal climate response sensitivity to various chronology development techniques. Results informed a protocol for chronology development, which was used to produce a unique network of 53 monsoon-sensitive latewood chronologies for the southwestern United States. A chronology subset was used to develop the first monsoon precipitation reconstruction for a large and important region of the southwestern United States and northwestern Mexico. This reconstruction revealed monsoon paleodroughts more persistent and extreme than any during the instrumental era and indicated that the southwestern decadal droughts of the last 470 years were characterized not just by cool-season precipitation deficits, but also by persistently dry monsoon conditions. The previously noted tendency for winter and summer precipitation to be out of phase was found to be unstable through time and anomalously strong during the recent instrumental era. The paleoclimatic significance of the new sub-annual chronology network was characterized in terms of chronology signal strength, climate response seasonality, and dominant spatiotemporal structure. With only a few exceptions, the latewood chronologies were found to contain monsoon-specific climate signal that was not available from previously existing records of annual tree-ring width. Principal components analysis revealed that the chronology network captures both temporal variability and spatial structure inherent to monsoon precipitation. As such, proxy data developed in this dissertation are unique are uniquely suited for studying spatiotemporal variability in monsoon paleoclimate. Outcomes from this dissertation are broadly relevant in environmental research and could potentially inform long-term strategies for adaptive management of natural resources.

My research centers on changes in personhood, identity and funerary rituals from the Early Agricultural Period to the Classic Period in the Tucson Basin. The three core papers of my dissertation represent submissions to peer-review journals or book chapters, all of which are connected by similar research themes. The first paper examines changes in funerary rituals from the Early Agricultural Period (2100 B.C.-A.D. 50 ) to the Early Preclassic Period (A.D. 475-750) and how these changes modified social relationships between the dead, their families and the community. A total of 21 archaeological sites and 436 burials were analyzed. The predominant mortuary rituals in the Early Agricultural Period were inhumations characterized by variations in body position and location, possibly emphasizing individuality. These rituals changed in the Preclassic Period as cremation became the dominant practice. Cremations during this period were mainly secondary deposits with low quantities of bone located in cemeteries within habitation courtyard groups. Social group membership was emphasized through these cremations. Results suggest that triggers for changes in funerary rituals through time were multicausal, but these changes are reflective of emerging group identities with strong social cohesion, consistent with patterns observed in other archaeological evidence from the area. The second paper explores how the Preclassic Hohokam (A.D. 475-1150) of the Tucson Basin created different pathways to personhood for the dead. This consisted of examining how bodies were treated within cremation practices at four recently excavated Tucson Basin Hohokam archaeological sites and through consideration of different ethnographic accounts of cremation practices among Native American groups from the Southwestern United States. Historical accounts of cremation practices utilized in this work originate from the Pima (Akimel O'odham), Tohono O'odham, and several Yuman-speaking groups. Based on archaeological and linguistic evidence, the ancestors of these historic groups had ancestral connections with the Hohokam. Results of my research suggest dynamic transitions of personhood occurred at death while these transitions occurred both with the dead as well as the living. Subsequent to the cremation pyre bodies were transformed into "body-objects" and continued to evoke memories of the deceased person's life. Furthermore, at these events mutually-identifying relationships were created, transformed or destroyed through interactions of the community, family and deceased. The third paper examines the identification of and changes in aspects of personhood among the Tucson Basin Hohokam from the Preclassic (A.D. 475-1150) to Classic periods (A.D. 1150-1450/1500). This is done by examining the biological profile, posthumous treatment of the body and mortuary practices of remains of 764 individuals from seven sites. Cremation was the predominant mortuary practice in the Tucson Basin during the Preclassic and Classic periods. However, inhumation also co-occurred at lower frequencies, particularly for fetus and infants, possibly due to the undeveloped form of self that these individuals had within the society. Through time cremation rituals changed particularly for individuals older than 15 years at death and adults. In the Preclassic Period, after the body was burned, the remains were fragmented, divided and distributed as inalienable possessions among families and within specific networks. This suggests a social construction of self that was more relational, part-person and part-object. In the Classic Period, these practices decreased and the remains were not divided but left in place or transferred almost wholly to a single secondary deposit. The perceptions of personhood in the Classic Period changed to a self that was considered as bounded units and more-whole even after its transformation during the cremation fire. It is possible that this transition through time occurred as a result of more centralized and private rituals, and by a general decrease in emotive networks. The changes in mortuary rituals are similar to broader sociopolitical changes observed in the Classic Period where an increase in social differentiation and complexity has been postulated.

OUT OF VIEW is a collection of stories set in the American Southwest about people coping with loss—the death of parents, children, ideals, innocence. The characters in this collection reap or resist lessons of life as they struggle to find their place in the world. In “First Rain,” 15-year-old Tessie struggles with the loss of her father and the demands of her mother as she navigates the rocky terrain of adolescence. In “Monsters,” middle-aged Maury has to choose between a new relationship and protecting the well-being of his 4-year-old ‘daughter.’ The stories are influenced by the Western realism of Maile Meloy and the playful plotting of Ron Carlson. These stories are inspired both by the Sonoran Desert—expansive, sun-soaked, unrepentant—and by the people who live, love, and lose in the interstices between Manifest Destiny and the Reconquista.

The Pueblo I period (A.D. 750-900) was a time of widespread change in population and settlement organization in the Northern San Juan region of the American Southwest. One major distinguishing feature of the Pueblo I period is the rapid appearance of villages in the late A.D. 700s. Monument Village in southeastern Utah was excavated by Brigham Young University in the late 1960s and early 1970s, but has never been adequately described. Monument Village has a substantial early Pueblo I occupation but the dating of various structures and the size of the overall settlement are unclear. This thesis re-examines architectural and ceramic data from Monument Village and compares Monument Village to better documented early Pueblo I Villages in the Northern San Juan region. Monument Village does appear to have been a small village comparable to other villages that formed in the early Pueblo I period.

No description available.

This thesis presents the results of a multi-disciplinary investigation of a variant Ancestral Pueblo mortuary rite at Wallace Ruin, southwest Colorado (USA). This multi-storey building is one of four Lakeview Group great houses connected to the Pueblo II regional system centred at Pueblo Bonito of Chaco Canyon some 100 km to the south. From c. AD 1060-1150, Wallace Ruin functioned as a ritual-economic centre with a small residential component. Then, habitation of this great house, the Lakeview Group and all domiciles within 10 kilometres ceased. However, three or more decades later at least six rooms were used as a non-residential, Pueblo III mortuary facility for a minimum of 32 individuals. This utilisation was in marked contrast to the enduring Ancestral Pueblo practice of residential burial, usually in the extramural midden. The interrogation of several hypotheses regarding this anomaly entails a bioarchaeological approach that integrates skeletal evidence with spatial analyses regarding diachronic mortuary location choices at Wallace Ruin. Taphonomic methods that segregate bone displacements during corpse decomposition in a filled versus a void space provide accurate determinations of the depositional versus discovered mortuary microenvironments. The diachronic analysis of data from roughly 200 San Juan Region sites reveals additional ways in which Wallace’s Pueblo III mortuary program departs from longstanding communities of practice, whether great house or domicile. Chief among these are the use of a surface room floor and the postural arrangement of supine bodies with knees upright. These results, in combination with material culture evidence, form the basis of this thesis: The Pueblo III mortuary program at Wallace Ruin is a variant rite that entails a Mesa Verde Region reformulation of a Pueblo Bonito house society. The sanctioned retrieval of objects of memory offers a plausible explanation for intentional intrusions into two mortuary contexts. Beyond addressing questions concerning Wallace Ruin, a major contribution of this study includes advancement of the house society model as an interpretive scheme for evaluating Mesa Verde Region socio-ritual dynamics. This research also demonstrates the effectiveness of anthropologie de terrain (Duday, 2006) to retrospectively determine the original status of Ancestral Pueblo mortuary microenvironments. The refinement developed for this study, in which Range of Motion criteria are used to detect large-scale movements of lower limbs during corpse decomposition, is suitable for bioarchaeological analyses the world over.

abstract: ABSTRACTO La identidad y el pluralismo se debaten cuando hablamos de dos escritoras chicanas. Ellas reclaman una herencia judía e indígena en sus obras literarias: María Speaks: Journeys into the Mysteries of the Mother in My Life (2004) de Sarah Amira de la Garza y The Desert Remembers My Name:On Family and Writing (2007) de Kathleen Alcalá. En sus obras se examina el proceso de la construcción de identidad dentro de la comunidad cripto-judía en el suroeste de los Estados Unidos. Dicha comunidad ejemplifica y pone en cuestión la construcción de la identidad en el mundo moderno, deconstruyendo la historia tradicional. Se aplican dos conceptos derivados del estructuralismo para analizar el proceso de integrar una identidad más en identidades ya existentes. Bricolaje, concepto teórico de Claude Lévi-Strauss en su obra: El pensamiento salvaje (1962); bricolaje proporciona el modelo a seguir para entender los diferentes patrones culturales que conforman la construcción de una identidad. Jonglerie de Seth Kunin o la manipulación de las identidades, extraído del artículo: “Juggling Identities Among the Crypto-Jews of the American Southwest” (2001). Acudimos al deconstructivismo de Jacques Derrida y al poscolonialismo de Gloria Anzaldúa y Emma Pérez. Este estudio revela que María Speaks deconstruye una educación católica al haber contradicciones eclesiásticas y cotidianas que producen un agudo sufrimiento en el sujeto femenino, ejerciendo como bricoleur, éste acude a la historia chicana de resistencia, a los mitos aztecas y coloniales, y al conocimiento y creencias judías para construir una nueva identidad chicana que incluye la cara sefardita. En The Desert Remembers my Name, el sujeto femenino, partiendo de una conciencia mexicoamericana de los 1950 y los 1960 donde se dan indicios culturales judíos, deconstruye su temprana identidad chicana y, como bricoleur, emprende investigaciones históricas y de familia para recuperar hechos, figuras, prácticas y símbolos para reconstruir una identidad sefardita y opata como parte de una actualizada identidad chicana. El método teórico aplicado, Bricolaje, Jonglerie, deconstructivismo y el poscolonialismo han sido útiles para recuperar la cara sefardita de la identidad chicana heterogénea. Creemos que este estudio representará un punto de partida para futuros estudios de la literatura judea-chicana. / Dissertation/Thesis / Masters Thesis Spanish 2019

This study examines and demonstrates the value of a matrix approach in the discipline of conservation and the concerns specific to the conservation of archaeological and ethnographic objects. The chapters identify the relevance of the matrix to current conservation practices through a history of artifact conservation and a discussion of the factors that compromise the conservators' role in the study and preservation of material culture. The discussion evaluates the nature of systematic research collections, the impact of legal issues, and the ethics of including cultural context as important aspects in the development of the matrix approach. The matrix approach provides the conservator with a number of variables or categories of information that may assist in the determination of an appropriate conservation process. In this study, the matrix approach was tested on a number of artifact objects. To provide a common link, all of the objects were characterized by paint on some form of cellulose (wood or a wood-like substrate). The object cases were from both ethnographic and archaeological contexts, and the work involved both laboratory procedures and consideration of non-laboratory (i.e. legal, cultural, ethical) aspects. The specific objects included (1) a probable tiponi of archaeological (Anasazi culture) context, (2) a group of coiled baskets of archaeological (Mogollon culture) context, (3) a kachina doll of ethnographic (Hopi culture) context, (4) a group of prayer sticks of archaeological (Puebloan and Tohono O'Odham) context, and (5) a fiddle of ethnographic (Apache culture) context. By recognizing the unique and diverse aspects of anthropology collections, the conservator who uses a matrix approach is better equipped to work with archaeologists on sites, with curators and exhibit designers in museums, and with claimants (or the descendants of an object's maker) in carrying out the multiple activities frequently involved in the conservation of objects as they exist in an ever broadening and more political context.

No description available.

No description available.