DISAPPEARANCE OF THE ANASAZI - Research Paper Example

? A DISCUSSION ON THE THEORIES: DISAPPEARANCE OF THE ANASAZI The Anasazi were a group of early settlers who made dwellings in the southwestern region of present day America. They had an elaborate and complex lifestyle that depended heavily on religion and agriculture. History portrays that they were generally quite peaceful people who survived through trade and farming. Even so, the Anasazi later disappeared, causing many varied academic postulations. Various theories, such as climate change theories, religious theories, and cannibalism theory suggest different reasons for their disappearance. Climate change theories postulate that climatic changes led to the area receiving unreliable rainfall causing the community to leave. Drought theory postulates that the 1276-199. On the other hand, religious theories point out that certain religious practices must have been responsible for the disappearance of the Anasazi. Cannibalism theory asserts possible existence of a cannibal group is likely to have contributed to the disappearance of the Anasazi. All theories contribute to the understanding of the Anasazi. Disappearance of the Anasazi For a long time, major aspects of southwestern archaeology have continued to perplex many people. Despite the fact that there have been various theories that have substantially attempted to unravel the mystery behind the disappearance of the Anasazi, one may observe that even the most acceptable explanations remain largely postulations. Of course any reasonable person would ask why a community of people who live so peacefully could just abandon their civilizations and head into the unknown. Certainly there could be more than archaeology and other historical reconstruction methods may offer towards the explanation of the disappearance of the Anasazi (Catherine and Duff 2008). Even so, one may observe that quite substantial information about the Anasazi have been unraveled, thanks to historians. It appears that an understanding of the theories of disappearance of the Anasazi people cannot be sufficiently told without making efforts to understand the efforts their way of life. Understanding the way of life of the Anasazi will help in understanding how their society perceived life in its various dimensions. Doing so enables one to assess and critique various theories that attempt to explain the disappearance of the Anasazi. This is because it could be that probably more than one theory can sufficiently and convincingly explain the disappearance of the Anasazi people. For the purposes of this paper, this paper shall briefly visit bring into light the organization of the Anasazi before proceeding to analyze the theories that make an effort to explain the disappearance of the Anasazi people (Peter 2004). Background History of the Anasazi Historical records have indicated that the Anasazi people had inhabited the vast plateaus of the American Southwest. They had adapted to the harsh climate and thrived in the sun-scorched mesas and cliffs. They occupied what one may observe as the current ruins of Mesa Verde, Chaco Canyon, and Canyon de Chelly. The remains still reveal a powerful evidence of a civilization that one may refer to as advanced given its time in history. It is intriguing to observe that much as the Anasazi do not any association with the Navajo people although the word Anasazi is a Navajo word. In fact the Navajo people just refer to them in what translates as “those before us” or in other translations as “ancient strangers.” This implies a missing link with other civilizations. They are likely not to have interacted with other civilizations; no wonder there has been no archaeological evidence of any weapons (Peter 2004). Assessment of the emergence of the Anasazi is found in the old legends. Although one must note well in advance that the origins of the Anasazi remain a mystery almost just as much as their disappearance. Even so, it is still vital to highlight that constructed legends have it that the original Anasazi had come out of the lower world through a hole in the sky. After this they had then shifted to the mesas and the deserts. Another myth suggests a totally different version of existence although both point out that they came to their last known civilization in a bid to escape another world perceived to be evil. Both myths suggest that their migration that finally led them into the mesa was in search of a better existence (Catherine and Duff 2008). Whether such myths hold water or not may not warrant a discussion given that many communities have myths of origin. Even so, they signal something that archaeological records have also confirmed about the Anasazi people that they were generally peaceful people. Cultural analysis reveals that the early Anasazi practices pottery. There has been evidence of broken pottery material, great dwelling places that archaeologists have perceived to have most likely been ceremonial as well as kivas and rock art. There is enough evidence that point out to the fact that the Anasazi had exceptionally elaborate religious practices and spiritual traditions (Grant 2000). Many scholars have noted that just as much as religious beliefs and religious practice dominate social life of the current Pueblo descendants, so did it permeate many aspects of the Anasazi. For instance, the Anasazi community had established religious ceremonies around the kivas. The community is presented to have come together in such places to perform their rituals. Given the nature of their economic activities, which also included farming, the rituals were aimed at controlling the forces of nature. There were religious leaders who led the community is such rituals. They performed religious duties such as calling upon the gods and spirits to bless, protect, restore and heal the community (Berger and Satkunas 2002). There is evidence that trade was a way of life among the Anasazi. Archaeologists have successfully mapped out ancient roads as long as over 1000 miles. Many of the mapped roads have been noted to emanate from the region of Chaco Canyon to other areas. The discovered roads have a network radiation, a fact that possibly points out that the Anasazi could probably have some spiritual attachment around the areas served. Many scholars agree that the road led to the Great Houses and Great Kivas of Chaco. One may note from the design of the roads that the community had an organized way of doing things. They did not wake up and haphazardly embarked on their activities. This idea of organization also questions some theories of disappearance given that the community is likely to have pre-anticipated the consequences of its actions (Peter 2004). Using remains of pottery to analyze the culture of the Anasazi and changes that they adopted over the years, one is likely to come to several conclusions. First, archeological evidence points out that there were some significant changes in the composition of the pots. Some changes were also in pottery decoration and structure. From other evidences of how societies progress over time, this is an indication the Anasazi were slowly embarking in social changes. Social changes normally precede other changes, an indication that the Anasazi were headed for some major changes. It also possibly indicates a new way of perceiving commonly held beliefs about the world. The final disappearance could be associated with the anticipated changes that were slowly emerging into the society (Catherine and Duff 2008). Disappearance of the Anasazi There have been many suggestions why the Anasazi migrate from their established settlements that appear quite up to date give their time. Various theories attempt to offer a possible explanation for the disappearance of the Anasazi people. The fact is that it is not known exactly what could have caused the civilization to disappear from their initial settlement leaving little trace. The following have been identified as some of the possible reasons that led to the disappearance of the community from their settlement. Factors for a possible explanation include religious and cultural changes, deforestation, climate change, top soil erosion, and drought. Other possible factors include hostility from new arrivals, deforestation, cannibalism, and environmental degradation. Some of the proposed factors to cannot sufficiently explain theories of disappearance without drawing additional debates (Anthony and Jonas 2002). Scholars have suggested that the Anasazi has attained what one may refer to as historical Gold Age by a century prior to the first millennium and the 1150. For the purposes of historical chronology in this region, that period is referred to as Pueblo II Era. Historical evidence suggests that the climate was fairly friendly in the region during this time. With a warm climate and reliable rainfall, it is highly likely that the Anasazi developed a kind of lifestyle and way of life that depended on such provisions of the natural environment. Comparative analyses reveal that the Anasazi must have also fallen victims of the Great Drought that had swept civilizations such as Tiwanaku in what the current Bolivia (Catherine and Duff 2008). According to Jared Diamond, the disappearance of the Anasazi point out to the environmental degradation. He refers to this as ecological disaster resulting from human action something that he compares with the present society that also faces the threat of global warming. Diamond offers a sequential analysis of the Anasazi that progressively leans to theories that postulate that the disappearance of the Anasazi had a lot to do with environmental degradation that eventually led to the climate change. He observes that some environments are usually ecologically well-endowed and as a result, are able to have a bigger carrying capacity for the organisms that interact within its boundaries (Diamond in Easterbrook2005). On the other hand, he observes that some environments are usually weak and can on survive with a specific population before beyond which they may fail terribly or even die. Interestingly, he also highlights that sometimes even for a perfectly balanced ecosystem, external factors such as drought and extreme climate changes are also likely to cause environments to diminish productively. He postulates that given that the Anasazi were some of the earliest farmers in the region, they were faced with the problem of an ecologically unviable area. The area was affected by two opposing factors at the same time, the fact that the population was steadily increasing implied that there was an additional need to grow more food crops to feed the increasing population (Berger and Satkunas 2002). As a result, the community put a lot of pressure on the agriculturally viable pieces of land. The consequence was that there was a reduction in agricultural output. Coupled with the low and unpredictable rainfall pattern, it is highly likely that there was a significant reduction in forest cover and food production. In fact, one may observe that the remains of dams and irrigation systems in the archaeological findings confirm an attempt by the society to respond to the emerging challenges. Strong archeological evidence suggest that most of the southwestern sites must have only supported populations for nor so many decades before the inhabitants had to move to other areas (Peter 2004). A cultural practice among the Anasazi also points out to their disappearance. Some scholars also postulate that the Anasazi required trees for their roofing. Traditionally, they constructed beams of their houses using logs of trees. It is highly likely that as population increased over time, the rate at which the community had to cut down trees also increased. This practice set the environment on a steady course of degradation and overall decline. Combined with the unreliable rainfall pattern, rainfall eventually reduced significantly. All these factors affected the way of life if the community. It is therefore possible that complex factors actually interplayed to lead to the disappearance of the Anasazi. With an environment that could not sustain their population, scholars have always used this analysis to argue that the disappearance of the Anasazi was occasioned by climate change occasioned by environmental degradation. The Anasazi must have migrated in search of viable places that could support their lifestyle. A keen analysis reveals that arguments around climate change also by default imply that the drought factor was also ushered in as a factor. In fact, many archaeologists agree that the Great Drought had probably served to be a key deciding factor for the movement out of the settlement (Abel and Stepp 2003). Another evidence to support the drought theory argues that the drought had lasted significantly long. It believed that the 1276-1299 drought had caused the Anasazi to move south. It is also believed that after the initial movement to escape the effects of the drought, the Anasazi had made a brief settlement at area around the Rio Grande Rivers and the Jemez. Even at the new settlements, it is being postulated that crop failure later compelled the Anasazi to move out. Although evidence point out that they had moved southwards, it is not clear where exactly the community disappeared to after the movement (Berger and Satkunas 2002). Even so, various arguments about the extent to which the drought factor may apply as a single cause for the entire population to shift. It may appear then that while drought may have contributed to the disappearance of the Anasazi, one may observe that drought alone may not sufficiently explain the disappearance of the Anasazi people. This, therefore, opens room for other possible theories that may also shed light to the disappearance of the civilization (Peter 2004). The disappearance of the Anasazi has also been offered from a religious perspective. The fact that the social organization of the society was remarkably dotted with religious beliefs and practices has also haunted the disappearance of the Anasazi. Evidence suggests that later there emerged many changes in religion around the time just before the disappearance of the Anasazi. Places that had served religious purposes such as the Chacoan show evidence of being intentionally destroyed. Historians have noted that the religious leaders of the Anasazi wielded strong spiritual powers which they used to manipulate natural forces by causing changes in the environment (Abel and Stepp 2003). It is believed that some of the changes occurred in a manner that was not supposed to occur. It is believed that the intentional destruction of the religious places was possibly an attempt to reverse the changes that had come about as a result of the spiritual powers. When that did not happen, it is possible that the Anasazi abandoned their settlement on civilization on such religious grounds. Historians have also postulated that attempts to destroy their places of worship could be seen as efforts to undo all the evil that their abuse of power resulted. Another religious perspective also suggests a different perspective. It suggests that the Anasazi society held a belief from its myths that any of their settlements were temporary settlements given that they were in constant search of a spiritual center place. In addition, another theory suggests that the Anasazi went back the same way they had come by returning to another world through the sipapu (Peter 2004). Whether the religious theories about the disappearance of the Anasazi are true or not could be hard to empirically assess given that they are anchored on spiritual grounds. Many matters to do with belief and faith are usually hard to determine empirically. Even so, archaeological evidence may lend the theory a hand on the basis that excavations have unearthed undeniable evidence. That is evidence that is based on the fact that the Anasazi were deeply religious. It is therefore possible that religious factor could have resulted in the disappearance of the community. However, making conclusion based on religious practices remain largely inferences and postulations. This is not to imply that reconstructing history using such methods are invalid, but that they remain what possibly could be. Perhaps the most striking and controversial theory explaining the disappearance of the Anasazi is the one advanced by anthropologist Christy Turner. Tuner had observed selected bone remnants of the Anasazi and noted that the bones had marks that indicated systematic cutting and scrapping. According to him, this implied that it was possible that the victims must have been butchered and the meat cut from the tendons. Regardless of whether Turner’s theory is true or not, it suggests that there were elements of cannibalism amongst the Anasazi (Selallards 2002). According to him, possibly there had emerged a band of cannibals ad made their way into the Chaco Canyon from central Mexico and reigned terror among the unsuspecting Anasazi. He postulates that thus eventually led to the disappearance of the Anasazi. His theory, however, has met several criticism and skepticism. Many scholars and scientists see Turner’s theory as almost too extreme to explain the disappearance of the Anasazi. In defense of his theory, Turner has posed the question that what could make a terrifically peaceful society build defensive dwellings on cliffs if not the fear of a horrible enemy? One may observe that Turner could be right that building of the civilization on such defensive sites could not just be for religious purposes or sheer way of life, but something much more than meets the eye (Bovy 2002). Conclusion The disappearance of the Anasazi is something that has puzzled scholars for ages. Actually for the Pueblo, the Anasazi did not disappear but simply moved south. Various theories try to explain the disappearance of the Anasazi. Some of the theories that have been advanced about the disappearance of the Anasazi are climate change theory, which is closely connected to the drought theory. Other theories include the environmental degradation theory, religious theories and the controversial cannibalism theory (Selallards 2002). One may not conclusively rely on one theory to explain the disappearance of the Anasazi people. It is possible that all the theories advanced must have contributed as factors for the disappearance of the makers of the civilization. Although Turner’s cannibalism theory has received a lot of skepticism than any other theory, it points out something that many scholars have not addressed. It tries to unravel the reason that could have caused a civilization to abandon their settlement in such a hurry if not for something apparently extraordinarily serious. Even so, all the theories make their contributions by giving more insight about the nature of life among the Anasazi (Robson et al 2006). References Cited Abel, Thomas and Stepp, John 2003 A new ecosystems ecology for anthropology. Conservation Ecology 7 (3) article 12. Berger, Anthony and Satkunas, Jonas 2002 Introduction to Special Issue. Environmental Geology 42 (7), 709–710. Bovy, Kristine 2002 "Differential avian skeletal part distribution: explaining the abundance of wings." Journal of Archaeological Science 29(9): 965-978. Catherine, Cameron M., and Duff Andrew I. 2008 History and Process in Village Formation: Context and Contrasts from the Northern Southwest. [a Mesa Verde region summary] American Antiquity 73(1):29–57. Easterbrook Gregg 2005 Review of Diamond’s Ecological Collapses of Pre-industrial Societies. New York Times. Grant Noble, D. 2000 Ancient Colorado: An Archaeological Perspective. Colorado Council of Professional Archaeologists, Denver. Peter, Haldeman 2004 “Revisiting Mesa Verde: The National Park Sets a New Cultural Center in Motion.” Architectural Digest June 2004: p. 70-74. Robson, Bonnichsen, Lepper Bradley T., Stanford, Dennis and Waters Michael R., (editors) 2006 Paleoamerican Origins: Beyond Clovis. Centre for the Study of the First Americans. Texas A & M University Press, College Station. [papers on the pre-Clovis controversy] Selallards Hill 2002 "The Milnesand Site: site formation study of a Paleoindian bison bonebed in eastern New Mexico." Plains Anthropologist 47(183): 332-337. Read More