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Climate change is today's news, but it isn't a new phenomenon. Centuries-long cycles of heating and cooling are well documented for Europe and the North Atlantic. These variations in climate, including the Medieval Warm Period (MWP), AD 900 to 1300, and the early centuries of the Little Ice Age (LIA), AD 1300 to 1600, had a substantial impact on the cultural history of Europe. In this pathfinding volume, William C. Foster marshals extensive evidence that the heating and cooling of the MWP and LIA also occurred in North America and significantly affected the cultural history of Native peoples of the American Southwest, Southern Plains, and Southeast. Correlating climate change data with studies of archaeological sites across the Southwest, Southern Plains, and Southeast, Foster presents the first comprehensive overview of how Native American societies responded to climate variations over seven centuries. He describes how, as in Europe, the MWP ushered in a cultural renaissance, during which population levels surged and Native peoples substantially intensified agriculture, constructed monumental architecture, and produced sophisticated works of art. Foster follows the rise of three dominant cultural centers-Chaco Canyon in New Mexico, Cahokia on the middle Mississippi River, and Casas Grandes in northwestern Chihuahua, Mexico-that reached population levels comparable to those of London and Paris. Then he shows how the LIA reversed the gains of the MWP as population levels and agricultural production sharply declined; Chaco Canyon, Cahokia, and Casas Grandes collapsed; and dozens of smaller villages also collapsed or became fortresses.

Ancestors and Elites examines prehispanic ritual behaviors characteristic of the Casas Grandes region of Chihuahua, Mexico. Gordon Rakita analyzes the archaeological data from the site with respect to broader anthropological theories regarding both religious practices and the rise of complex societies. This confluence of empirical fact and general theory allows Rakita to explore in detail the complex, reciprocal relationship between ritual practices and developing social complexity at Paquimé, one of the best-documented archaeological sites in the region.

The Postclassic period (AD 900–1521) in Mesoamerica marked an era of significant social change. During this period of time in the American Southwest, Puebloan cultures also engaged in their own major social transformations. A central concern of archaeologists has been to seek connections between these two broad regions and these social changes, whether in material culture or ideology, that help to clarify the nature and extent of long-distance interaction and integration of people in the past. This dissertation primarily examines the rise of two major cultural traditions in Northwest Mexico: the Casas Grandes and Aztatlán cultures. To understand these cultures, and the nature of their social, political, economic, and religious organization, is to enable scholars to understand how social change on a continental scale was intertwined and interrelated. This work argues that the rise of the Aztatlán and Casas Grandes cultures was primarily due to the expansion of a new worldview and an entire system of beliefs and socio-political organization, with local manifestations, that was centered upon the Flower World complex, a cosmological framework that penetrated to the core of every aspect of the life of an individual and the community. The adoption of this religious complex, a veritable world religion centered upon the sun and a floral paradisal realm, was at the heart of nearly every major social change in Northwest Mesoamerica and the American Southwest after AD 900. This belief system continues to play a significant role in social change to the present day. Drawing from the spectrum of academic disciplines, this work reflects a broadly humanistic approach in the comparative study and synthesis of data from archaeology, ancient and contemporary religion and symbolism, literature, arts, and native oral histories. Thus, it is uniquely suited for the goal of reconstructing a balanced social history of past and present culture change in the American Southwest and Mesoamerica. The goal of this research is to construct a new conceptual framework for scholars to obtain a better understanding of the mechanisms by which religious beliefs were transmitted and transformed in the past in local and regional cultural contexts across time and space.

This article revises the spatial and temporal boundaries of the Casas Grandes tradition associated with northwest Chihuahua, Mexico, based on new data collected in neighboring northeastern Sonora. The Casas Grandes tradition attained its greatest extent during the Medio period (AD 1200–1450/1500) followed by a dramatic demographic and political collapse. Hunter-gatherer groups subsequently occupied most of northwest Chihuahua. Data from the Fronteras Valley, Sonora, presents an alternative scenario, with a clear pattern of cultural continuity from the eleventh century to the colonial period in which sedentary farmers occupied the same landscapes and occasionally the same villages. These observations contribute to our understanding of the spread and subsequent demise of the Casas Grandes tradition in hinterland regions. For the Fronteras Valley, we infer that immigrant groups originally introduced Casas Grandes traditions and that uneven participation in a suite of shared religious beliefs and practices was common to all the hinterlands.

In this return to his lively, provocative reconceptualization of the meaning of Chaco Canyon and its monumental 11 th -century structures, Stephen H. Lekson expands-over time and distance-our understanding of the political and economic integration of the American Southwest. Lekson's argument that Chaco did not stand alone, but rather was the first of three capitals in a vast networked region incorporating most of the Pueblo world has gained credence over the past 15 years. Here, he marshals new evidence and new interpretations to further the case for ritual astronomical alignment of monumental structures and cities, great ceremonial roads, and the shift of the regional capital first from Chaco Canyon to the Aztec Ruins site and then to Paquimé, all located on the same longitudinal meridian. Along the line from Aztec to Paquimé, Lekson synthesizes 1000 years of Southwestern prehistory-explaining phenomena as diverse as the Great North Road, macaw feathers, Pueblo mythology, the recycling of iconic symbols over time, founder burials, and the rise of kachina ceremonies-to yield a fascinating argument that will interest anyone concerned with the prehistory and history of the American Southwest.

Most Native American groups believed in a form of animism in which spirit essence(s) infused forces of nature (e.g., the wind and thunder), many living plants and creatures, and many inanimate objects. This animism created other-than-human persons in which spirits were fused with matter that allowed them to interact with and even influence humans. Art in Western culture tends to denote “imagination”, and many scholars studying Native American art bring a similar perspective to their analyses. However, many Native Americans do not equate art with imagination in the same way, but instead use art to realistically portray these other-than-human persons, even when they are not typically visible in the natural world (e.g., the Southwestern horned-plumed serpent). Here, we apply a cognitive framework to evaluate the interplay of spirits at various levels that were created as Casas Grandes artisans used art as a means of depicting the inherent structure of the Casas Grandes spirit world. In doing so, they created links between ceremonially important objects such as pots and spirits that transformed these objects into newly created animated beings. The art thus simultaneously reflected the structure of the unseen world while also helping to determine the characteristics of these newly created other-than-human persons. One technique commonly used was to decorate objects with literal depictions of spirit beings (e.g., horned-plumed serpents) that would produce a natural affinity among the ceremonial objects and the spirit creatures. This affinity in turn allowed the animated ceremonial objects to mediate the interaction between humans and spirits. This approach transcends a view in which Casas Grandes art is considered symbolically significant and instead emphasizes the art as a component that literally helped create other-than-human collaborators that aided Casas Grandes people as they navigate ontologically significant relationships.