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Shabik' eschee was excavated by Frank H. H. Roberts in the 1920s as part of the Smithsonian/National Geographic job led by Neil Judd. The primary focus of the job was the excavation of Pueblo Bonito, however Judd had other members of the group, including Roberts, dig deep into a number of various other sites around the canyon too. Roberts published his lead to 1929, as well as this publication has been enormously influential fit succeeding interpretations of Basketmaker III villages and the period all at once. The Basketmaker III period (ca. AD 500 to 750) is an extremely crucial time for recognizing the primitive Southwest. Residence was in pithouses, which are clearly ancestral in type to the "kivas" of later websites, as well as while these are normally found separated or in really small teams, there are a few known instances of large "villages" containing loads of pithouses. It's hard to state what that social team was, however it's possible that the interments in a facility of four rooms in the north component of Old Bonito were associated with it.
This clearly appears to show some sort of ceremonial or symbolic usage for the mound, although it's not clear what that would have been. Bostwick keeps in mind that some of the messages seem to align with the solstice and equinox sunrise settings as viewed from atop the pile, as well as he suggests that Pile 16 may have worked as a "routine timepiece" of some kind. In this respect it is really evocative the "Woodhenge" ring of articles beside Monk's Pile at Cahokia, which has actually also been taken an astronomical pen. Still, this interpretation is rather speculative at this point and Bostwick concludes his discussion of the pile with an ask for further research study on its feasible astronomical positionings. Thankfully, the same unique issue of the journal Archaeoastronomy which contains a post on Chacoan astronomy that I talked about in a previous message likewise contains one on Hohokam astronomy. Bostwick's focus is on the Phoenix az location, which is taken into consideration the Hohokam heartland. One analysis for the building and construction of the kivas is that whoever was living at Salmon in the 1200s knew how the area collections had actually been utilized in the Chacoan era and wanted to remain to utilize them the same way however in such a way that followed neighborhood traditions and practices. https://pbase.com/topics/villeejhjc/lzvxjtb089 |
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