Thus, we predict, and ultimately identify, anachronism in post-Classic Hohokam archaeology. Revivalism recreates the past by adopting anachronistic cultural traits. A compelling number of parallels suggest that a prehispanic revitalization movement, with revivalistic (see below) components, contributed to Hohokam social reorganization. We refer to this corpus of attributes as a "revitalization template" and examine the degree to which it complements indigenous histories and Hohokam archaeology. Certain themes appear consistently in movements worldwide and throughout history. In this paper, we describe components of historic religious revitalization. The histories of each converge in central Arizona at the end of the Hohokam Classic period. Ethnographic data from three-Akimel O’odham, Tohono O’odham, and Hopi-are included here. An invaluable (though frequently squandered) asset is the presence of descendant groups, several of whom identify the Hohokam as ancestral. The semi-arid environment of Central Arizona results in superior preservation and the recovery of copious archaeological data. The terminal Hohokam Classic period provides an ideal archaeological test case for assessing this approach. If theory, archaeology, and history are inter-consistent and complementary, inferences can lead to testable hypotheses. A tripartite comparison of revitalization theory, archaeological evidence, and indigenous histories, however, can determine whether prehistoric social change was consistent with what we know about revitalization movements. Thus, the identification of prehistoric movements cannot result from archaeological examination alone. Others are obvious, although their social stimuli are not. Some revitalization components, like oration, allegiance, and faith, are unlikely to be recognized archaeologically. Our analysis examines historic religious revitalization movements and notes cross-cultural patterns. This material may not be published, broadcast, rewritten or redistributed in whole or part without the express written permission of AncientPages.More than sixty years ago, North American anthropologist Anthony Wallace defined revitalization movements as “deliberate, organized, conscious effort by members of a society to construct a more satisfying culture.” Four decades later, archaeologist Bruce Bradley applied revitalization theory to Southwest archaeology, writing that it “provides a helpful mechanism for interpretation of the known archaeological record.” Bradley's application was limited to the San Juan Basin but he suggests that revitalization theory holds potential elsewhere in the Southwest. Sutherland Staff WriterĬopyright © All rights reserved. The region has a long and rich history and there are still many unrevealed secrets. Meticulous research conducted in southeastern Arizona, the heart of the Hohokam homeland, suggests the Hohokam were not alone in the region there was another tribal group - the O’odham, whose members still call Arizona home today - lived in the region perhaps as early as the 1100s. What happened to the culture known as the Hohokam, one of the Southwest’s most complex and influential societies ?īy the late 1300s, the Hohokam were perhaps the most populous cultural group in the Southwest, and suddenly around this time, one or several different causes triggered their sudden decline. Their trade with distant Mesoamerican cultures whose influence can still be seen in Hohokam ball courts. They also developed extensive trade connections which lasted over a thousand years until about 1450 CE.
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