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ABSTRACT Kachina Peaks Avalanche Center, Inc
AVALANCHE SAFETY ON A SHOESTRING David W Lovejoy Kachina Peaks Avalanche Center Inc. Flagstaff, Arizona . ABSTRACT The objective was primarily educational, to inform winter travelers of $1,800,000.00 potential hazards and encourage proper safety equipment and training. $1,600,000.00 Kachina Peaks Avalanche Center, Inc. (KPAC) is entering its sixteenth affiliated Surveys conducted (2005-2007) indicated that fewer than 50% of those $1,400,000.00 winter of operation as an unaffiliated, nonprofit center with its focus on independent traveling into avalanche terrain were equipped with transceiver, probe $1,200,000.00 Kachina Peaks Wilderness in the Coconino National Forest, Arizona. or shovel. $1,000,000.00 Winter precipitation is highly variable with seasonal snowfall totals $800,000.00 averaging 260 inches (660 cm), but ranging from <100 to 460 inches A record breaking winter during 2004-5 produced massive avalanches $600,000.00 (<254 – 1168 cm). During productive snow years the need for an and a few near misses. These inspired a group of local snow $400,000.00 avalanche center was evident, however, during droughts perhaps not. professionals, mostly associated with the Arizona Snowbowl ski $200,000.00 $0.00 Through trial, error, and imagination we have arrived at an operational patrol, to initiate a formal means of raising awareness and model that seems to effectively fulfill our mission of providing disseminating accurate information on snowpack stability. This was the appropriate avalanche safety education at a minimum cost. birth of KPAC establishing a 501 (c) 3 nonprofit educational institution without direct affiliation with any government agency. -
Student Worksheet (Grades 6–8)
Name ______________________ Pueblo Indian History for Kids Student Worksheet (Grades 6–8) Overview Pueblo Indian History for Kids is an online timeline that tells the history of the Pueblo Indian people of the American Southwest. The timeline covers more than 15,000 years of history! Use this worksheet to guide your exploration of the timeline. As you move through the timeline, answer the questions below. Keep a list of questions you have as you explore. Go to: www.crowcanyon.org/pueblohistorykids Introduction 1. Who are the Pueblo Indians? 2. What other names are used to describe this group of people? 3. Where is the Mesa Verde region? 4. What does “Mesa Verde” mean, and what is the region’s environment like? 5. How is the environment of the Mesa Verde region similar to the environment where you live? How is it different? 6. What are two ways we can learn about Pueblo history? Can you think of others? 1 Pueblo Indian History for Kids―Student Worksheet (6–8) Paleoindian 1. What does the term “hunter-gatherer” mean? 2. How would you describe how people in your culture acquire food? Where do you get your food? 3. Identify two similarities and two differences between your life and that of Paleoindian people. Archaic 1. There were several major differences between the Paleoindian and Archaic periods. What were they and what is the evidence for these differences? 2. What important tools were used during the Archaic period? How did they change ways of life for people in the Mesa Verde region? 3. Why do you think there is not as much evidence for how people lived during the Paleoindian and Archaic periods as there is for later time periods? 2 Pueblo Indian History for Kids―Student Worksheet (6–8) Basketmaker 1. -
Tribal Perspectives on the Hohokam
Bulletin of Old Pueblo Archaeology Center Tucson, Arizona December 2009 Number 60 Michael Hampshire’s artist rendition of Pueblo Grande platform mound (right); post-excavation view of compound area northwest of Pueblo Grande platform mound (above) TRIBAL PERSPECTIVES ON THE HOHOKAM Donald Bahr, Ph.D. Professor Emeritus, Arizona State University The archaeologists’ name for the principal pre-European culture of southern Arizona is Hohokam, a word they adopted from the O’odham (formerly Pima-Papago). I am not sure which archaeologist first used that word. It seems that the first documented but unpublished use is from 1874 or 1875 (Haury 1976:5). In any case, since around then archaeologists have used their methods to define and explain the origin, development, geographic extent, and end of the Hohokam culture. This article is not about the archaeologists’ Hohokam, but about the stories and explanations of past peoples as told by the three Native American tribes who either grew from or replaced the archaeologists’ Hohokam on former Hohokam land. These are the O’odham, of course, but also the Maricopa and Yavapai. The Maricopa during European times (since about 1550) lived on lands previously occupied by the Hohokam and Patayan archaeological cultures, and the Yavapai lived on lands of the older Hohokam, Patayan, Hakataya, Salado, and Western Anasazi cultures – to use all of the names that have been used, sometimes overlappingly, for previous cultures of the region. The Stories The O’odham word huhugkam means “something that is used up or finished.” The word consists of the verb huhug, which means “to be used up or finished,” and the suffix “-kam,” which means “something that is this way.” Huhug is generally, and perhaps only, used as an intransitive, not a transitive, verb. -
Of Physalis Longifolia in the U.S
The Ethnobotany and Ethnopharmacology of Wild Tomatillos, Physalis longifolia Nutt., and Related Physalis Species: A Review1 ,2 3 2 2 KELLY KINDSCHER* ,QUINN LONG ,STEVE CORBETT ,KIRSTEN BOSNAK , 2 4 5 HILLARY LORING ,MARK COHEN , AND BARBARA N. TIMMERMANN 2Kansas Biological Survey, University of Kansas, Lawrence, KS, USA 3Missouri Botanical Garden, St. Louis, MO, USA 4Department of Surgery, University of Kansas Medical Center, Kansas City, KS, USA 5Department of Medicinal Chemistry, University of Kansas, Lawrence, KS, USA *Corresponding author; e-mail: [email protected] The Ethnobotany and Ethnopharmacology of Wild Tomatillos, Physalis longifolia Nutt., and Related Physalis Species: A Review. The wild tomatillo, Physalis longifolia Nutt., and related species have been important wild-harvested foods and medicinal plants. This paper reviews their traditional use as food and medicine; it also discusses taxonomic difficulties and provides information on recent medicinal chemistry discoveries within this and related species. Subtle morphological differences recognized by taxonomists to distinguish this species from closely related taxa can be confusing to botanists and ethnobotanists, and many of these differences are not considered to be important by indigenous people. Therefore, the food and medicinal uses reported here include information for P. longifolia, as well as uses for several related taxa found north of Mexico. The importance of wild Physalis species as food is reported by many tribes, and its long history of use is evidenced by frequent discovery in archaeological sites. These plants may have been cultivated, or “tended,” by Pueblo farmers and other tribes. The importance of this plant as medicine is made evident through its historical ethnobotanical use, information in recent literature on Physalis species pharmacology, and our Native Medicinal Plant Research Program’s recent discovery of 14 new natural products, some of which have potent anti-cancer activity. -
The Hopi Kachina Cult: Religion and Ritual As Elements of Cultural Identity Preservation
Journal of American Studies of Turkey 8 (1998) : 29-42. The Hopi Kachina Cult: Religion and Ritual as Elements of Cultural Identity Preservation Meldan Tanrısal Ozymandias has fallen on his face, but the Hopi kachinas still stand erect in their ancestral kivas. Watson Smith Introduction The descendents of the prehistoric peoples who lived in the Southwest of the United States fifteen hundred years ago, the Pueblo Indians have to this day preserved their identity and rich culture despite the assaults of Euro-American civilization. If certain traditional forms of Pueblo life seem to have changed little from, for example, ten centuries ago, it is because, for the Pueblo, religion and ritual have been inseparable from social life. Their religion has protected them from the encroachment of outside influences. Among the Pueblo Indians, the Hopi have changed least of all. It is generally agreed that the Hopi have been able to preserve their way of life due to their creed, known as the “Kachina cult.” While this Kachina cult on the one hand reflects the Hopi’s dependence on agriculture for survival in a dry and rugged climate, it has functioned, on the other hand, as a crucial element in the preservation and assertion of their identity and culture. This article takes a closer look at the Kachina cult, through a discussion of its beliefs, of the artifacts such as masks and Kachina dolls, of the nature of the Kachinas as spiritual beings and as fertility providers, and of the Hopi Kachina ceremonies that make use of these artifacts and philosophies. -
Social Complexity at Cahokia
Social Complexity at Cahokia Peter N. Peregrine Scott Ortman Eric Rupley SFI WORKING PAPER: 2014-03-004 SFI Working Papers contain accounts of scientiic work of the author(s) and do not necessarily represent the views of the Santa Fe Institute. We accept papers intended for publication in peer-reviewed journals or proceedings volumes, but not papers that have already appeared in print. Except for papers by our external faculty, papers must be based on work done at SFI, inspired by an invited visit to or collaboration at SFI, or funded by an SFI grant. ©NOTICE: This working paper is included by permission of the contributing author(s) as a means to ensure timely distribution of the scholarly and technical work on a non-commercial basis. Copyright and all rights therein are maintained by the author(s). It is understood that all persons copying this information will adhere to the terms and constraints invoked by each author's copyright. These works may be reposted only with the explicit permission of the copyright holder. www.santafe.edu SANTA FE INSTITUTE Social Complexity at Cahokia Summary of a Working Group Held at the Santa Fe Institute, May 28-30, 2013. organized by Peter N. Peregrine, Lawrence University and Santa Fe Institute Scott Ortman, University of Colorado, Boulder and Santa Fe Institute. Eric Rupley, Santa Fe Institute Abstract A working group held at the Santa Fe Institute May 28-30, 2013, produced a set of consensus answers to questions about Cahokia, an urban place dating to the 12 th and 13 th centuries and located in what is today the greater Saint Louis region of Missouri and Illinois. -
Pueblo Indian History for Kids Student Worksheet (Grades 4–6)
Name ______________________ Pueblo Indian History for Kids Student Worksheet (Grades 4–6) Overview Pueblo Indian History for Kids is an online timeline that tells the history of the Pueblo Indian people of the American Southwest. The timeline covers more than 15,000 years of history! Use this worksheet to guide your exploration of the timeline. As you move through the timeline, answer the questions below. Keep a list of questions you have as you explore. Go to: www.crowcanyon.org/pueblohistorykids Introduction 1. Who are the Pueblo Indians? 2. What other names are used to describe this group of people? 3. Where is the Mesa Verde region? What is the environment like there? 4. How is the environment of the Mesa Verde region similar to the environment where you live? How is it different? 5. What are some of the different ways we can learn about the Pueblo past? 1 Pueblo Indian History for Kids―Student Worksheet (4–6) Paleoindian 1. What does the term “hunter-gatherer” mean? 2. How do you get your food? Where does it come from? Archaic 1. How is the Archaic period different than the Paleoindian period? 2. What two important tools were used during the Archaic time period? How were they used? Basketmaker 1. What made the Basketmaker time period different than the Archaic period? 2. Describe the diet of the Pueblo people during the Basketmaker time period. 3. What important structures were used during the Basketmaker period? How were they used? What structures do people use today with similar purposes? 2 Pueblo Indian History for Kids―Student Worksheet (4–6) Pueblo I 1. -
Southern Sinagua Sites Tour: Montezuma Castle, Montezuma
Information as of Old Pueblo Archaeology Center Presents: March 4, 2021 99 a.m.-5:30a.m.-5:30 p.m.p.m. SouthernSouthern SinaguaSinagua SitesSites Tour:Tour: MayMay 8,8, 20212021 MontezumaMontezuma Castle,Castle, SaturdaySaturday MontezumaMontezuma Well,Well, andand TuzigootTuzigoot $30 donation ($24 for members of Old Pueblo Archaeology Center or Friends of Pueblo Grande Museum) Donations are due 10 days after reservation request or by 5 p.m. Wednesday May 8, whichever is earlier. SEE NEXT PAGES FOR DETAILS. National Park Service photographs: Upper, Tuzigoot Pueblo near Clarkdale, Arizona Middle and lower, Montezuma Well and Montezuma Castle cliff dwelling, Camp Verde, Arizona 9 a.m. to 5:30 p.m. Saturday May 8: Southern Sinagua Sites Tour – Montezuma Castle, Montezuma Well, and Tuzigoot meets at Montezuma Castle National Monument, 2800 Montezuma Castle Rd., Camp Verde, Arizona What is Sinagua? Named with the Spanish term sin agua (‘without water’), people of the Sinagua culture inhabited Arizona’s Middle Verde Valley and Flagstaff areas from about 6001400 CE Verde Valley cliff houses below the rim of Montezuma Well and grew corn, beans, and squash in scattered lo- cations. Their architecture included masonry-lined pithouses, surface pueblos, and cliff dwellings. Their pottery included some black-on-white ceramic vessels much like those produced elsewhere by the An- cestral Pueblo people but was mostly plain brown, and made using the paddle-and-anvil technique. Was Sinagua a separate culture from the sur- rounding Ancestral Pueblo, Mogollon, Hohokam, and Patayan ones? Was Sinagua a branch of one of those other cultures? Or was it a complex blending or borrowing of attributes from all of the surrounding cultures? Whatever the case might have been, today’s Hopi Indians consider the Sinagua to be ancestral to the Hopi. -
1. Presentación. 2.Fundamentación
1 UNIVERSIDAD VERACRUZANA INSTITUTO DE INVESTIGACIONES HISTORICO-SOCIALES INTRODUCCION A MESOMERICA Y NUEVOS DESCUBRIMIENTOS PROFR. DR. PEDRO JIMENEZ LARA I.I.H-S 1. Presentación. El presente curso pretende ofrecer una visión de los elementos y períodos culturales que identifican al México Antiguo. Las regiones son: oasisamérica, aridoamérica y mesoamérica Los horizontes que la componen son: arqueolítico, cenolítico inferior, cenolítico superior, protoneolítico, oasisamérica, aridoamérica, mesoamérica y los primeros contactos en el s. XVI: Planteamiento que se hace de esta manera para una mejor comprensión del curso y entender la evolución de los grupos asentados en territorio mexicano. 2.Fundamentación. Las área culturales del México Antiguo no solo se reduce a Mesoamérica como el período de máximo florecimiento que le antecedió a la conquista. En otros tiempos, antes de conocerse esta macroárea cultural, llegaron diversos grupos de cazadores-recolectores nómadas. El proceso evolutivo de estos grupos fue largo y lento, permitiendo avanzar e ir tocando diferentes niveles de desarrollo y los conocimientos necesarios para el cultivo y domesticación de las plantas como uno de los descubrimientos mas importantes durante esta fase que cambio el curso de la historia. Otra de las regiones es la llamada Oasisamérica localizada al sw de E.U. y norte de México, compuesta por grupos sedentarios agrícolas pero con una complejidad similar a la Mesoamericana. El área denominada mesoamérica, espacio donde interactuaron y se desarrollaron diversos grupos culturales, fue la “…sede de la mas alta civilización de la América precolombina. (Niederbeger, 11, 1996), se desarrollo en la mayor parte del territorio mexicano. Mesoamérica, definida así por Kirchhoff en 1943, es punto de referencia no solo para estudiosos del período prehispánico, en el convergen diversos especialistas amparados en diferentes corrientes ideológicas y enfoques: antropólogos, geógrafos prehistoriadores, historiadores, sociólogos, arquitectos, biólogos, sociólogos, por mencionar a algunos. -
Archeology of the Funeral Mound, Ocmulgee National Monument, Georgia
1.2.^5^-3 rK 'rm ' ^ -*m *~ ^-mt\^ -» V-* ^JT T ^T A . ESEARCH SERIES NUMBER THREE Clemson Universii akCHEOLOGY of the FUNERAL MOUND OCMULGEE NATIONAL MONUMENT, GEORGIA TIONAL PARK SERVICE • U. S. DEPARTMENT OF THE INTERIOR 3ERAL JCATK5N r -v-^tfS i> &, UNITED STATES DEPARTMENT OF THE INTERIOR Fred A. Seaton, Secretary National Park Service Conrad L. Wirth, Director Ihis publication is one of a series of research studies devoted to specialized topics which have been explored in con- nection with the various areas in the National Park System. It is printed at the Government Printing Office and may be purchased from the Superintendent of Documents, Government Printing Office, Washington 25, D. C. Price $1 (paper cover) ARCHEOLOGY OF THE FUNERAL MOUND OCMULGEE National Monument, Georgia By Charles H. Fairbanks with introduction by Frank M. Settler ARCHEOLOGICAL RESEARCH SERIES NUMBER THREE NATIONAL PARK SERVICE • U. S. DEPARTMENT OF THE INTERIOR • WASHINGTON 1956 THE NATIONAL PARK SYSTEM, of which Ocmulgee National Monument is a unit, is dedi- cated to conserving the scenic, scientific, and his- toric heritage of the United States for the benefit and enjoyment of its people. Foreword Ocmulgee National Monument stands as a memorial to a way of life practiced in the Southeast over a span of 10,000 years, beginning with the Paleo-Indian hunters and ending with the modern Creeks of the 19th century. Here modern exhibits in the monument museum will enable you to view the panorama of aboriginal development, and here you can enter the restoration of an actual earth lodge and stand where forgotten ceremonies of a great tribe were held. -
Grand Canyon West?
The Insider’s Guide to the Grand Canyon: Spring 2007 Helping You Get the Most Out of Your Grand Canyon Vacation! Thank you for choosing Grand Canyon.com as your Southwestern vacation specialist! You’ve not only chosen an extraordinary place for your vacation, but you’ve also picked a great time to visit. Having lived and worked in the Grand Canyon area for over 20 years, our staff has made a few observations and picked up a few “insider tips” that can help save you time, money and hassle - sometimes all three at once! If you’ve gotten most of your Grand Canyon vacation planned by now - booked your flights, reserved your rental car, secured hotel rooms, mapped your itinerary, etc. – then take your left hand, put it on your right shoulder, and pat yourself on the back! You get to skip to Travel Tip #8. For those who‘ve just now decided on the Grand Canyon for your spring break vacation, we hope you’ll find this guide helpful in putting together a trip you’ll be smiling about for years to come! Before you dig in, we recommend that you have a few minutes of quiet time, a map or road atlas, a pen and/or a highlighter, maybe a beverage, and your “Grand Canyon Top Tours Brochure.” Let’s get started and get YOU to the Grand Canyon! 1 Travel Tip 1 – Where Is the Grand Canyon? Grand Canyon National Park is in Northern Arizona. Travel Tip 2 – What Side Can I See it From? Grand Canyon South Rim and Grand Canyon West (a.k.a. -
Pinworm Infection at Salmon Ruins and Aztec Ruins: Relation to Pueblo III Regional Violence
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Karl Reinhard Papers/Publications Natural Resources, School of 12-2019 Pinworm Infection at Salmon Ruins and Aztec Ruins: Relation to Pueblo III Regional Violence Karl Reinhard Morgana Camacho Follow this and additional works at: https://digitalcommons.unl.edu/natresreinhard Part of the Archaeological Anthropology Commons, Ecology and Evolutionary Biology Commons, Environmental Public Health Commons, Other Public Health Commons, and the Parasitology Commons This Article is brought to you for free and open access by the Natural Resources, School of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Karl Reinhard Papers/ Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. ISSN (Print) 0023-4001 ISSN (Online) 1738-0006 Korean J Parasitol Vol. 57, No. 6: 627-633, December 2019 ▣ BRIEF COMMUNICATION https://doi.org/10.3347/kjp.2019.57.6.627 Pinworm Infection at Salmon Ruins and Aztec Ruins: Relation to Pueblo III Regional Violence 1 2, Karl J Reinhard , Morgana Camacho * 1School of Natural Resource Sciences, University of Nebraska, Lincoln, USA; 2Escola Nacional de Saúde Pública Sergio Arouca, Fundação Oswaldo Cruz, Rio de Janeiro, Brazil Abstract: The study of coprolites has been a theme of archaeology in the American Southwest. A feature of archaeopar- asitology on the Colorado Plateau is the ubiquity of pinworm infection. As a crowd parasite, this ubiquity signals varying concentrations of populations. Our recent analysis of coprolite deposits from 2 sites revealed the highest prevalence of infection ever recorded for the region. For Salmon Ruins, the deposits date from AD 1140 to 1280.