Communities in Crisis: Kayenta Diaspora and Salado Coalescence in Southwestern New Mexico

人类过去对环境和社会危机的反应具有现实意义。两种常见的应对措施是移民和聚集，这两种运动既可以产生多族裔社区，也可以产生散居国外的社区。一个多民族社区共享一个地方，但又被文化隔开。散居海外的社区共享一种文化，但在空间上是分散的。在国家科学基金会的支持下，沙漠考古中心将研究新墨西哥州西南部史前晚期环境变化、社会动荡和人口崩溃时期这两种群落类型的证据。13世纪末，来自亚利桑那州东北部干旱地区的卡扬塔人徒步300多公里来到亚利桑那州南部和新墨西哥州西南部的河谷。亚利桑那州南部的山谷已经被老牌的Hohokam灌溉社区占据，这些社区的居民在文化上与Kayenta移民截然不同。前一次国家科学基金会赠款(0342661号)的结果表明，卡扬塔和霍霍卡姆之间在一些地区发生了长期冲突。在其他地方，一体化的宗教和文化机构在两代人的时间内发展起来，产生了混合的霍霍卡姆-卡扬塔身份。此外，散居海外的卡扬塔社区将分散的移民及其后代联系在一起，可以追溯到至少三代人。贵重物品(尤其是用于武器的黑铁矿)和有关陶瓷风格(具有仪式意义)的信息通过这个空间分散但文化联系在一起的社区传播。当亚利桑那州南部的人口在14世纪末急剧下降时，有限的证据表明，一些混合的卡扬塔-霍霍卡姆群体迁徙到新墨西哥州西南部，在那里他们加入了生活在相对与世隔绝的边境的小卡扬塔人的行列。第二次移民在吉拉河上游支流和明布雷斯河谷形成了一些村庄。目前的项目将用更大的数据集来测试这一基本前提，并研究这些14世纪的社区是如何组织的。这些村庄中的许多都属于重新焕发活力的卡扬塔社区，他们找到了新的家园？或者，Hohokam-Kayenta的混合和一个世纪的分散是否使Kayenta身份变得毫无意义？如果是这样的话，每个村庄是否是一个独立的社区，与其他村庄只有微弱的联系？研究目标将通过以下方式实现：1)根据最近改进的陶瓷年表，以50年的分辨率重建人口；2)相关装饰陶瓷的来源、频率和风格分析；3)黑铁矿文物和样品的来源、频率和技术分析。将强调利用项目区内和周围地点现有的、未经分析的收集资料。这些藏品在亚利桑那州、新墨西哥州、科罗拉多州和俄亥俄州的各种仓库中进行管理。此外，陶器和黑铁矿文物将从几个未取样的地点获得，影响最小，要么通过地面收集，要么通过垃圾堆中的小挖掘单位。特别令人感兴趣的是亚利桑那州南部卡扬塔移民使用的主要黑岩来源附近唯一已知的村庄。这个重要的网站将由阿肯色州亨德里克斯学院的一所本科生现场学校进行测试，工作人员是亚利桑那大学的研究生，为这两个人提供有价值的培训。这项研究将加强对移民和社区形成的理解，在严重压力和人口崩溃的间隔时间。它还将从传统社会的角度来看待散居海外的人，在传统社会中，步行旅行是唯一的交通工具。以前的侨民研究强调现代和古代国家的背景，以及更发达的交通和通信技术。

Past human responses to environmental and social crises have current relevance. Two common responses are migration and aggregation, movements that can generate both multi-ethnic communities and communities in diaspora. A multi-ethnic community shares a place, but is separated by culture. A community in diaspora shares a culture, but is spatially dispersed. Both are challenging to sustain.With National Science Foundation support, the Center for Desert Archaeology will examine evidence for both community types in southwestern New Mexico during the late prehistoric period, an interval of environmental change, social upheaval, and demographic collapse. In the late 13th century Kayenta groups from drought-stricken northeastern Arizona walked over 300 kilometers to the river valleys of southern Arizona and southwestern New Mexico. Southern Arizona valleys were already occupied by established Hohokam irrigation communities whose residents were culturally distinct from the Kayenta migrants. Results of a previous NSF grant (No. 0342661) indicate prolonged conflict between Kayenta and Hohokam in some regions. Elsewhere, integrative religious and cultural institutions developed within two generations resulting in a mixed Hohokam-Kayenta identity. In addition, a Kayenta community in diaspora that linked the scattered migrants and their descendants can be traced for at least three generations. Valuable goods (particularly obsidian for weapons) and information regarding ceramic style (with ritual significance) was circulated by this spatially dispersed, but culturally connected, community.When the population of southern Arizona plummeted in the late 14th century, limited evidence suggests some of the mixed Kayenta-Hohokam groups migrated into southwestern New Mexico where they joined small Kayenta populations living in a relatively isolated frontier. This second migration resulted in the formation of a number of villages along the Upper Gila River tributaries and in the Mimbres Valley. The current project will test this basic premise with a much larger data set and examine how these 14th century communities were organized. Did many of these villages belong to a revitalized Kayenta community that had found a new homeland? Alternatively, did Hohokam-Kayenta mixing and a century of dispersal render Kayenta identity meaningless? If so, was each village an independent community with only weak ties to other villages?Research objectives will be achieved by 1) demographic reconstruction at 50-year resolution based on a recently refined ceramic chronology, 2) source, frequency, and stylistic analyses of relevant decorated ceramics, and 3) source, frequency, and technological analyses of obsidian artifacts and samples. Use of existing, unanalyzed collections from sites in and around the project area will be emphasized. These collections are curated in various Arizona, New Mexico, Colorado, and Ohio repositories. In addition, ceramic and obsidian artifacts will be obtained from several unsampled sites with minimal impact, either by surface collection or small excavation units in trash mounds. Of particular interest is the only known village near the primary obsidian source used by Kayenta migrants in southern Arizona. This important site will be tested by a field school for undergraduate students from Hendrix College, Arkansas and staffed by University of Arizona graduate students, giving valuable training to both.This study will enhance understanding of migration and community formation during intervals of severe stress and demographic collapse. It will also provide a perspective on diasporas from the vantage point of traditional societies where pedestrian travel was the only means of transportation. Previous diaspora studies have emphasized modern and ancient state contexts with more developed transportation and communication technologies.