Anthropomorphic Mat from New Mexico

1956 ◽  
Vol 21 (4) ◽  
pp. 412-412
Author(s):  
Jack T. Hughes
Keyword(s):  
New Mexico ◽  
San Francisco ◽  
Catalog Number ◽  
Archaeological Materials ◽  
Mogollon Region

Several Southwestern archaeologists who have seen the mat pictured in Figure 136 consider it unusual enough to merit description in print, despite a scarcity of information about its provenience and associations.The mat has catalog number 943/7 in the collections of the Panhandle-Plains Historical Museum at Canyon, Texas. It was donated to the Museum by Henry Crain of Canyon in 1942. Mr. Crain informs me that he found the mat in a multiroomed cave about 1/2 mile above the mouth of Mule Creek, a tributary of the San Francisco River in the Mogollon Range of southwestern New Mexico, not far from Clifton, Arizona. He and several hunting companions removed the mat and other archaeological materials from the cave in 1899, when he was ranching in the Mogollon region. Other items included 2 small brown pottery bowls, 2 wooden bows 4 or 5 feet long, and a number of obsidian-tipped arrows.

Historic Churches of New Mexico Today

2019 ◽  
Author(s):  
Frank Graziano
Keyword(s):  
New Mexico ◽  
San Francisco ◽  
San Jose ◽  
Pueblo Indians ◽  
New Mexican ◽  
Cultural Legacy ◽  
Attachment To Place ◽  
The Village ◽  
The Church ◽  
Previous Scholarship

Historic Churches of New Mexico Today is an interpretive ethnography based on fieldwork among hispanic villagers, Pueblo Indians, and Mescalero Apaches. The fieldwork was reinforced by extensive research in archives and in previous scholarship. The book presents scholarly interpretations in prose that is accessible, often narrative, at times lyrical, and crafted to convey the experience of researching in New Mexican villages. Descriptive guide information and directions to remote historic churches are provided. Themes treated in the book include the interactions of past and present, the decline of traditions, a sense of place and attachment to place, the church as a cultural legacy, the church in relation to native traditions, resistance to Catholicism, tensions between priests and congregations, maintenance and restoration of historic buildings, and, in general, how the church as a place and devotion as a practice are important (or not) to the identities and everyday lives of individuals and communities. Among many others, the historic churches discussed in the study include the Santuario de Chimayó, San José de Gracia in Las Trampas, San Francisco de Asís in Ranchos de Taos, the village churches of Mora County, St. Joseph Apache Mission in Mescalero, and the mission churches at Laguna, Acoma, and Picurís Pueblos.

scholarly journals Predicting wildfire impacts on the prehistoric archaeological record of the Jemez Mountains, New Mexico, USA

Fire Ecology ◽  
2021 ◽  
Vol 17 (1) ◽  
Author(s):  
Megan M. Friggens ◽  
Rachel A. Loehman ◽  
Connie I. Constan ◽  
Rebekah R. Kneifel
Keyword(s):  
New Mexico ◽  
Fire Severity ◽  
Fire Effects ◽  
Burn Severity ◽  
Fire Season ◽  
Archaeological Sites ◽  
Archaeological Record ◽  
Human Environment ◽  
Jemez Mountains ◽  
Archaeological Materials

Abstract Background Wildfires of uncharacteristic severity, a consequence of climate changes and accumulated fuels, can cause amplified or novel impacts to archaeological resources. The archaeological record includes physical features associated with human activity; these exist within ecological landscapes and provide a unique long-term perspective on human–environment interactions. The potential for fire-caused damage to archaeological materials is of major concern because these resources are irreplaceable and non-renewable, have social or religious significance for living peoples, and are protected by an extensive body of legislation. Although previous studies have modeled ecological burn severity as a function of environmental setting and climate, the fidelity of these variables as predictors of archaeological fire effects has not been evaluated. This study, focused on prehistoric archaeological sites in a fire-prone and archaeologically rich landscape in the Jemez Mountains of New Mexico, USA, identified the environmental and climate variables that best predict observed fire severity and fire effects to archaeological features and artifacts. Results Machine learning models (Random Forest) indicate that topography and variables related to pre-fire weather and fuel condition are important predictors of fire effects and severity at archaeological sites. Fire effects were more likely to be present when fire-season weather was warmer and drier than average and within sites located in sloped, treed settings. Topographic predictors were highly important for distinguishing unburned, moderate, and high site burn severity as classified in post-fire archaeological assessments. High-severity impacts were more likely at archaeological sites with southern orientation or on warmer, steeper, slopes with less accumulated surface moisture, likely associated with lower fuel moistures and high potential for spreading fire. Conclusions Models for predicting where and when fires may negatively affect the archaeological record can be used to prioritize fuel treatments, inform fire management plans, and guide post-fire rehabilitation efforts, thus aiding in cultural resource preservation.

The Church of San Francisco in Mexico City

1950 ◽  
Vol 7 (1) ◽  
pp. 13-30
Author(s):  
Fidel de J. Chauvet
Keyword(s):  
New Mexico ◽  
Mexico City ◽  
San Francisco ◽  
The Church

Without Doubt one of the buildings of greatest historical merit in the capital of Mexico is the ancient Church of San Francisco. There, shortly after arriving at the Aztec metropolis, the “Twelve Apostles of Mexico,” Fray Martín de Valencia and his companions established their home. These saintly men through their superhuman missionary activity converted that church into a fervent center of religion and culture. Adjoining the large church, they built the famous college of arts and trades destined especially for the Indian youths, which was directed by that great missionary, Fray Pedro de Gante. From that church and its convent the missionaries set forth to extend their activities southward to Peru, and northward to New Mexico, Colorado and Kansas. With reason, therefore, this ancient sanctuary of San Francisco may be considered the cradle of Christian Mexico, as well as the mother church of the Franciscans in the Americas.

Sources of Archaeological Obsidian in the Southwest: An Archaeological, Petrological, and Geochemical Study

1988 ◽  
Vol 53 (4) ◽  
pp. 752-772 ◽  
Author(s):  
M. Steven Shackley
Keyword(s):  
New Mexico ◽  
San Francisco ◽  
Volcanic Field ◽  
Technical Problems ◽  
X Ray ◽  
Northern Arizona ◽  
Geochemical Study ◽  
Chemical Variability ◽  
Geochemical Studies ◽  
Silicic Glass

Comprehensive geochemical studies of archaeological obsidian sources in the Southwest typically have lagged behind other regions of North American and Mesoamerica. Current archaeological and petrological research indicates four previously unreported sources in Arizona, Sonora, and western New Mexico. This initial semiquantitative X-ray fluorescence (XRF) examination of archaeological silicic-glass sources in this region focuses on current technical problems in southwestern obsidian studies. The chemical variability within some regional obsidian sources appears to be relatively extensive and new data from the San Francisco volcanic field in northern Arizona modifies the results of earlier researchers.

La Conquistadora: A Conquering Virgin Meets Her Match

2014 ◽  
Vol 18 (1-2) ◽  
pp. 245-268
Author(s):  
Ann Marie Leimer
Keyword(s):  
United States ◽  
New Mexico ◽  
San Francisco ◽  
The United States ◽  
Native Peoples ◽  
Marian Devotion ◽  
New Mexican ◽  
Page Book

‭The Mexican Museum in San Francisco commissioned Delilah Montoya to produce a contemporary codex for the 1992 exhibition “The Chicano Codices: Encountering Art of the Americas,” which sought to critique Quincentennial observances erasing indigenous presence. The artist created a seven-page book, Codex Delilah, Six-Deer: Journey from Mexicatl to Chicana, that depicted the consequences of the initial American-European encounter, and she used the heroine Six-Deer to visually record women’s contributions to this 500-year history. In the codex’s fourth panel, Six-Deer comes across Adora-la-Conquistadora, the artist’s revisioning of the New Mexican Catholic icon of Our Lady of the Rosary, La Conquistadora, the oldest figure of Marian devotion in the United States. Six-Deer contests the designs of the Virgin, who intends to forcefully convert the native peoples of New Mexico. Rather than capitulate, Six-Deer refuses to participate in New Mexico’s Reconquista of 1692. Although Montoya appropriated La Conquistadora’s traditional sartorial splendor, she proposed an alternate reading of this Conquering Virgin. This article reads Montoya’s depiction within the dimensions of La Conquistadora’s historical, religious, cultural, and iconographic contexts.‬

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