Geomorphological setting and Native American acquisition of buff-firing ceramic clays in the Lower and Middle Gila River Valley, Arizona

2012 ◽  
Vol 39 (2) ◽  
pp. 321-331 ◽  
Author(s):  
Margaret E. Beck ◽  
Jill Onken ◽  
B. Sunday Eiselt ◽  
J. Andrew Darling ◽  
Jeffrey R. Ferguson
Keyword(s):  
Native American ◽  
River Valley ◽  
Gila River ◽  
Firing Ceramic

scholarly journals Long term effects of climate on human adaptation in the middle Gila River Valley, Arizona, America

Water History ◽  
2015 ◽  
Vol 7 (4) ◽  
pp. 511-531 ◽  
Author(s):  
Tianduowa Zhu ◽  
M. W. Ertsen ◽  
N. C. van der Giesen
Keyword(s):  
River Valley ◽  
Human Adaptation ◽  
Long Term Effects ◽  
Gila River

The Archaeological Delineation of a Cultural Boundary in Papagueria

1955 ◽  
Vol 20 (4Part1) ◽  
pp. 367-374 ◽  
Author(s):  
Paul H. Ezell
Keyword(s):  
Gulf Of California ◽  
Colorado River ◽  
River Valley ◽  
Historical Sources ◽  
Gila River ◽  
The North ◽  
Ethnic Boundary ◽  
Cultural Boundary ◽  
Imaginary Line ◽  
River Valleys

The area dealt with in this report is that portion of northwestern Sonora and southwestern Arizona bounded on the southwest by the Gulf of California, on the west by the Colorado River valley below the junction of the Gila River, on the north by the Gila River valley, and on the east by an imaginary line from the vicinity of Gila Bend south along the western edge of the Papago Reservation and thence southwest to the mouth of the Sonoyta River on the Gulf of California (Fig. 106). Within this area Sauer has suggested a boundary between the Piman-speaking people of southern Arizona and northern Sonora, and the Yuman-speaking tribes of the lower Colorado and Gila River valleys, based on linguistic affiliations described in early historical sources (Sauer 1934, map). On archaeological evidence Gifford has suggested that the locality between Punta La Cholla and the mouth of the Sonoyta River represented a point on an ethnic boundary (Gifford 1946: 221).

CROPPING IN AN AGE OF CAPTIVE TAKING: EXPLORING EVIDENCE FOR UNCERTAINTY AND FOOD INSECURITY IN THE SEVENTEENTH-CENTURY NORTH CAROLINA PIEDMONT

2018 ◽  
Vol 83 (2) ◽  
pp. 204-223 ◽  
Author(s):  
Mallory A. Melton
Keyword(s):  
North Carolina ◽  
Native American ◽  
Seventeenth Century ◽  
Late Woodland ◽  
River Valley ◽  
Political Consequences ◽  
Late Woodland Period ◽  
The North ◽  
North Carolina Piedmont ◽  
Botanical Remains

Engagement in sustained encounters with colonial actors had long-lasting demographic, social, and political consequences for Native American inhabitants of Southeastern North America during the colonial period (AD 1670–1783). Less clear is whether Native peoples who did not regularly trade with colonists also felt the destabilization experienced by more closely affiliated groups. This article explores Native lifeways in the seventeenth-century Eno River valley of the North Carolina Piedmont, a context for which archaeological and ethnohistoric evidence have produced divergent narratives. While extant archaeological findings suggest that daily life from 1650 to 1680 continued virtually unchanged from the preceding Late Woodland period, ethnohistoric accounts indicate that this area was victimized by Native slavers who abducted countless women and children. Seeking to reconcile these narratives, I conducted a diachronic analysis of botanical remains and architecture. Archaeobotanical data reveal that Jenrette site (AD 1650–1680) occupants adopted foodways that differed significantly from those of their Late Woodland predecessors, while architectural evidence indicates a brief village occupation. I argue that Eno River valley inhabitants introduced risk-averse subsistence practices that would have aided in coping with the threat and consequences of slave raiding and that these practices occurred within a social climate of fear and uncertainty that is documented ethnohistorically.

The Saint

2017 ◽  
Author(s):  
Stephanie Elizondo Griest
Keyword(s):  
Native American ◽  
River Valley ◽  
South Texas ◽  
Residential School ◽  
Spiritual Discipline ◽  
Jesuit Missionaries ◽  
Saint Francis ◽  
Bear Witness ◽  
St Lawrence River

This chapter explores the cult of Kateri Tekakwitha, the Mohawk maiden whose tremendous spiritual discipline (which included daily self-flagellation with tree branches, hot coals, and thorns) convinced Jesuit missionaries that Indians could be “holy” too. Since dying at age 24 in 1680, she—like Mother Julia in South Texas—hasn’t had a moment’s rest: she’s been causing miracles around the St. Lawrence River Valley (and beyond) ever since. In October 2012, she was canonized a Saint by the Vatican—the first Native American ever to be so. More than a thousand Mohawks flew to Rome to bear witness. In this chapter, the author joins the thousand who descended upon Kahnawake, the Mohawk Nation just south of Montreal, Quebec, where Kateri is buried, instead. There, at the Mission of Saint Francis Xavier, she meets an Algonquin woman who graduated from Indian Residential School and learns about the brutal legacies of Catholicism on Mohawk land.

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