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This article presents radiocarbon dates on 29 perishable objects deposited in shrine caves in the Jornada and Mimbres Mogollon regions of far west Texas and southern New Mexico. The dated objects include tablita fragments, effigies, prayer sticks, hafted projectile point foreshafts, and flat curved sticks. Analysis of the dates reveals three significant trends: a particular set of Indigenous ritual practices involving shrine caves in the North American Southwest was of extraordinary temporal depth and continuity; the meanings and material culture associated with shrine caves changed through time; and a signature iconographic expression of Jornada and Mimbres origin cosmologies, the Goggle-eye or “Tlaloc” entity, is older than previously understood. The dating of shrine caves and iconographic motifs provides new insights on early eras of religious expression in the southern Southwest, clarifying both the nature and time depth of foundational cosmologies and providing a deep time perspective for interpretations of how such cosmologies and their material and iconographic expressions changed through time.

Studies of relationships between archeology and biology in the south-central North America can enhance interpretations of social interactions between foraging and farming groups. The present report analyzes the adult dentition of hunter-gatherer populations from what is now Texas and compares them with adjacent samples of agriculturalists. These agriculturallist samples represent the Southwestern (Mimbres-Mogollon) and Southeastern (Caddo) cultural spheres. Nonmetric dental traits provide a useful means for evaluating the biological similarities between different populations. Mahalanobis distance analysis of these traits, drawn from 902 individuals, reveal relatively little morphological similarity between hunter-gatherer and farming groups. Except for a sample of Archaic foragers from the gulf coastal plain, hunter-gatherer samples are more similar to each other than to adjacent agriculturalists. Results suggest that Archaic populations were morphologically diverse, while there was relatively little gene flow between hunter-gatherer and farming populations during the Late Prehistoric period. The overall dissimilarity between hunter-gatherer, Mimbres, and Caddo samples suggests that each may have arisen from a relatively distant common ancestry.

Most Mimbres villages had a great kiva that opened onto and was accessed through a plaza area during the Three Circle phase. In the few cases where these plazas have been excavated, secondary cremations and related artifact caches were present in some quantity. Use of plazas for interment of cremated individuals continued into the Mimbres Classic period, although great kivas were no longer built and used. The plazas remained in use, still surrounded by buildings which were by then fully surface pueblos.

Examination of avian eggshell at the Old Town archaeological site in Southwestern New Mexico, United States of America, indicates that scarlet macaw (Ara macao) breeding occurred during the Classic Mimbres period (early AD 1100s). Current archaeological and archaeogenomic evidence from throughout the American Southwest/Mexican Northwest (SW/NW) suggests that Indigenous people bred scarlet macaws at an unknown location(s) between AD 900 and 1200 and likely again at the northwestern Mexico site of Paquime post-AD 1275. However, there is a lack of direct evidence for breeding, or the location(s) of scarlet macaw breeding itself, within this area. This research, for the first time, provides evidence of scarlet macaw breeding using scanning electron microscopy of eggshells from Old Town. Keywords: scarlet macaw, Ara macao, breeding, husbandry, scanning electron microscope, egg

Examination of avian eggshell at the Old Town archaeological site in Southwestern New Mexico, United States of America, indicates that scarlet macaw (Ara macao) breeding occurred during the Classic Mimbres period (early AD 1100s). Current archaeological and archaeogenomic evidence from throughout the American Southwest/Mexican Northwest (SW/NW) suggests that Indigenous people bred scarlet macaws at an unknown location(s) between AD 900 and 1200 and likely again at the northwestern Mexico site of Paquime post-AD 1275. However, there is a lack of direct evidence for breeding, or the location(s) of scarlet macaw breeding itself, within this area. This research, for the first time, provides evidence of scarlet macaw breeding using scanning electron microscopy of eggshells from Old Town.

Three Circle phase great kivas in the Mimbres area of southwest New Mexico have been the subject of new field investigations and reanalysis of data from earlier excavations. The findings have led to an enhanced and more detailed understanding of physical changes in these special buildings during the Three Circle phase, particularly with regard to dating and ritual behaviors associated with construction, use, and formal retirement.

Abstract Examination of avian eggshell at the Old Town archaeological site in Southwestern New Mexico, United States of America, indicates that scarlet macaw (Ara macao) breeding occurred during the Classic Mimbres period (early AD 1100s). Current archaeological and archaeogenomic evidence from throughout the American Southwest/Mexican Northwest (SW/NW) suggests that Indigenous people bred scarlet macaws at an unknown location(s) between AD 900 and 1200 and likely again at the northwestern Mexico site of Paquimé post-AD 1275. However, there is a lack of direct evidence for breeding, or the location(s) of scarlet macaw breeding itself, within this area. This research, for the first time, provides evidence of scarlet macaw breeding using scanning electron microscopy of eggshells from Old Town.