The story of ancient canyon dwellers along the Lower Pecos and their culture

Winner, Society for American Archaeology Book Award, 2017 San Antonio Conservation Society Publication Award, 2019 The prehistoric hunter-gatherers of the Lower Pecos Canyonlands of Texas and Coahuila, Mexico, created some of the most spectacularly complex, colorful, extensive, and enduring rock art of the ancient world. Perhaps the greatest of these masterpieces is the White Shaman mural, an intricate painting that spans some twenty-six feet in length and thirteen feet in height on the wall of a shallow cave overlooking the Pecos River. In The White Shaman Mural, Carolyn E. Boyd takes us on a journey of discovery as she builds a convincing case that the mural tells a story of the birth of the sun and the beginning of time—making it possibly the oldest pictorial creation narrative in North America. Unlike previous scholars who have viewed Pecos rock art as random and indecipherable, Boyd demonstrates that the White Shaman mural was intentionally composed as a visual narrative, using a graphic vocabulary of images to communicate multiple levels of meaning and function. Drawing on twenty-five years of archaeological research and analysis, as well as insights from ethnohistory and art history, Boyd identifies patterns in the imagery that equate, in stunning detail, to the mythologies of Uto-Aztecan-speaking peoples, including the ancient Aztec and the present-day Huichol. This paradigm-shifting identification of core Mesoamerican beliefs in the Pecos rock art reveals that a shared ideological universe was already firmly established among foragers living in the Lower Pecos region as long as four thousand years ago.

Pecos River style pictographs are one of the most complex forms of rock art worldwide. The dramatic prehistoric pictographs on the limestone overhangs of the lower Pecos and Devils Rivers in West Texas have been the subject of preservation and study since the 1930s, and dedicated research continues to this day. The medium is large-scale, polychrome pictographs in open rock shelter settings, emphasizing the animistic/shamanistic religion practiced by the local aboriginal peoples. Creating large-scale rock murals required intelligence, skill, and knowledge. These enigmatic images, some dating to 4,500 years ago and possibly earlier, depict strange, vaguely human and animal shapes and various geometric forms. While full understanding of the meaning of these images is abstruse, archaeologists and other scholars have identified what they believe to be patterns and religious themes, mixed with what could be figures and objects from everyday life in the local hunter-gatherer culture as it existed in the region centuries before the arrival of colonizing Europeans. Although interpretation of these pictographs remains controversial, in Pecos River Style Rock Art: A Prehistoric Iconography, James Burr Harrison Macrae contributes to the beginnings of a syntactic “grammar” for these images that can be applied in diverse contexts without direct reference to any particular interpretation. “The strength of structural-iconographic analysis,” Macrae writes, “is that it relies on repetitive patterns rather than idiosyncratic information, such as trying to make broad inferences from one or only a few sites.” Pecos River Style Rock Art offers the framework of an empirical methodology for understanding these ancient artworks.

"In The Rock Art of Texas Indians, Kirkland's meticulous watercolor copies of this rich and diversified art are reproduced, 32 in full color, the rest in black and white. The informative and engaging text is contributed by W. W. Newcomb, Jr., former director of the Texas Memorial Museum and author of The Indians of Texas." "Those early Indians, at different times and places and in a variety of styles, carved and painted their art from Paint Rock in West Central Texas to the canyons of the Big Bend, from the Canadian River Valley in the Panhandle to the Hueco Tanks near El Paso. As the form for this art was varied, so too were the reasons for its execution. Much rock art was no doubt born of magical and religious beliefs, or served to illustrate myths, but some apparently commemorated actual events and some seems to have been only tallies or messages. Kirkland recorded it all with consummate skill, preserving for other generations, as he said he would, the often remarkable, always fascinating art of vanished people."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

After viewing Indian rock paintings on a bluff above the Concho River near Paint Rock, Texas, in 1934, the late Dallas artist Forrest Kirkland was seized with an idea. He wrote later, "Here was a veritable gallery of primitive art at the mercy of the elements and the hands of a destructive people. In a few more years only the hundreds of deeply carved names and smears of modern paint would remain to mark the site of the paintings left by the Indians. . . . What was at first merely a suggestion in my mind soon became a solemn command. I was a trained artist able to make accurate copies of these Indian paintings. I should save them from total ruin."Kirkland devoted a good part of the rest of his life to copying pictographs and petroglyphs at some eighty far-flung sites in Texas. In The Rock Art of Texas Indians, his meticulous watercolor copies of this rich and diversified art are reproduced, 32 in full color, the rest in black and white. The informative and engaging text is contributed by W. W. Newcomb, Jr., former director of the Texas Memorial Museum and author of The Indians of Texas.The petroglyphs and pictographs reproduced here, states Professor Newcomb, "are relatively rare and absolutely irreplaceable human documents. They can often reveal much about the ways of ancient men, including aspects of life which otherwise would forever go unrecorded, for they may illustrate how a vanished, nameless people perceived themselves and their world, their relation to God and to each other, and their fantasies and fears. They are, then, a treasure to be valued and a heritage to be preserved."

If there was a city most likely to host the assassination of John F. Kennedy, Dallas was it. Kennedy himself recognized Dallas's special and extreme nature, saying to Jackie in Fort Worth on the morning of November 22, "We're heading into nut country today." Edward H. Miller makes the persuasive case in this lucid and insightful book that the ultraconservative faction of today's Republican Party is a product specifically of the political climate of Dallas in the 1950s and early 1960s, which was marked by apocalyptic language, conspiracy theories, and absolutist thought and rhetoric. Miller shows not only that the influential ultraconservative figures in Dallas fomented religious and racial extremism but that the arc of politics bent ever rightward, as otherwise moderate local Republicans were pressured to move away from the center. This faction promoted the creation of the national Republican Party's "Southern Strategy," which reversed the party's historical position on civil rights. This strategy, often credited to Richard Nixon and Barry Goldwater in the wake of the crises of the 1960s, has its origins instead in the racial and religious beliefs of extremists in this volatile time and place. Dallas is the root of it all.

More than a thousand years ago on the north coast of Peru, Indigenous Moche artists created a large and significant corpus of sexually explicit ceramic works of art. They depicted a diversity of sex organs and sex acts, and an array of solitary and interconnected human and nonhuman bodies. To the modern eye, these Moche “sex pots,” as Mary Weismantel calls them, are lively and provocative but also enigmatic creations whose import to their original owners seems impossible to grasp. In Playing with Things, Weismantel shows that there is much to be learned from these ancient artifacts, not merely as inert objects from a long-dead past but as vibrant Indigenous things, alive in their own human temporality. From a new materialist perspective, she fills the gaps left by other analyses of the sex pots in pre-Columbian studies, where sexuality remains marginalized, and in sexuality studies, where non-Western art is largely absent. Taking a decolonial approach toward an archaeology of sexuality and breaking with long-dominant iconographic traditions, this book explores how the “pots play jokes, make babies, give power, and hold water,” considering the sex pots as actual ceramic bodies that interact with fleshly bodies, now and in the ancient past. A beautifully written study that will be welcomed by students as well as specialists, Playing with Things is a model for archaeological and art historical engagement with the liberating power of queer theory and Indigenous studies.

A millennia ago, Native Americans entered the dark recesses of a cave in eastern Missouri and painted an astonishing array of human, animal, and supernatural creatures on its walls. Known as Picture Cave, it was a hallowed site for sacred rituals and rites of passage, for explaining the multi-layered cosmos, for vision quests, for communing with spirits in the "other world," and for burying the dead. The number, variety, and complexity of images make Picture Cave one of the most significant prehistoric sites in North America, similar in importance to Cahokia and Chaco Canyon. Indeed, scholars will be able to use it to reconstruct much of the Native American symbolism of the early Western Mississippian world. The Picture Cave Interdisciplinary Project brought together specialists in American Indian art and iconography, two artists, Osage Indian elders, a museum curator, a folklorist, and an internationally renowned cave archaeologist to produce the first complete documentation of the pictographs on the cave walls and the first interpretations of their meanings and significance. This extensively illustrated volume presents the Project's findings, including an introduction to Picture Cave and prehistoric cave art and technical analyses of pigments, radiocarbon dating, spatial order, and archaeological remains. Interpretations of the cave's imagery, from individual motifs to complex panels; the responses of contemporary artists; and interviews with Osage elders (descendants of the people who made the art), describing what Picture Cave means to them today, are also included. A visual glossary of all the images in Picture Cave as well as panoramic views complete this pathfinding volume.

The art and traditions of Aboriginal Australia draw on 40,000 years experience of gazing into the richness of unpolluted skies from pristine lands. They include the "emu in the sky" constellation of dark clouds, and stories about the Sun, Moon, and the Seven Sisters. Several Aboriginal groups use the rising and setting of particular stars to show when to harvest a food source. Some explain how the tides are caused by the Moon, and even explain eclipses as a conjunction of the Sun and Moon. This book explores the mystical Aboriginal astronomical stories and traditions, and the way in which they are used for practical applications such as navigation and harvesting. It describes the journey of exploration that's currently opening Western eyes to this treasury of ancient Aboriginal knowledge, and is written by two active researchers in the field: Prof. Ray Norris (an astrophysicist with CSIRO, and an Adjunct Professor at the Dept. of Indigenous Studies, Macquarie University), and his wife Cilla. In this book, Ray and Cilla bring you the results of their 6-year quest to research Aboriginal Astronomy, including: * uncovering little-known manuscripts, * visiting Aboriginal sites throughout Australia, * writing down stories from ancient communities. Few outsiders understand the depth and complexity of Aboriginal cultures. This book will give you a glimpse that will change your ideas about Aboriginal society.