This book tells the story of the search by the Zuni people for a culturally relevant public institution to help them maintain their heritage for future generations. Using a theoretical perspective grounded in knowledge systems, it examines how Zunis developed the A:shiwi A:wan Museum and Heritage Center to mediate between Zuni and Anglo-American values of history and culture. By using in-depth interviews, previously inaccessible archival records, and extensive ethnographic observations, Gwyneira Isaac provides firsthand accounts of the Zunis and non-Zunis involved in the development of the museum.

These personal narratives provide insight into the diversity of perspectives found within the community, as well as tracing the ongoing negotiation of the relationship between Zuni and Anglo-American cultures. In particular, Isaac examines how Zunis, who transmit knowledge about their history through oral tradition and initiation into religious societies, must navigate the challenge of utilizing Anglo-American museum practices, which privilege technology that aids the circulation of knowledge beyond its original narrators.

This book provides a much-needed contemporary ethnography of a Pueblo community recognized for its restrictive approach to outside observers. The complex interactions between Zunis and anthropologists explored here, however, reveal not only Puebloan but also Anglo-American attitudes toward secrecy and the control of knowledge.

When Faustin, the old Acoma, is given his first television set, he considers it a technical wonder, a box full of mystery. What he sees on its screen that first day, however, is even more startling than the television itself: men have landed on the moon. Can this be real? For Simon Ortiz, Faustin's reaction proves that tales of ordinary occurrences can truly touch the heart. "For me," he observes, "there's never been a conscious moment without story."

Best known for his poetry, Ortiz also has authored 26 short stories that have won the hearts of readers through the years. Men on the Moon brings these stories together—stories filled with memorable characters, written with love by a keen observer and interpreter of his people's community and culture. True to Native American tradition, these tales possess the immediacy—and intimacy—of stories conveyed orally. They are drawn from Ortiz's Acoma Pueblo experience but focus on situations common to Native people, whether living on the land or in cities, and on the issues that affect their lives. We meet Jimmo, a young boy learning that his father is being hunted for murder, and Kaiser, the draft refuser who always wears the suit he was given when he left prison. We also meet some curious Anglos: radicals supporting Indian causes, scholars studying Indian ways, and San Francisco hippies who want to become Indians too.

Whether telling of migrants working potato fields in Idaho and pining for their Arizona home or of a father teaching his son to fly a kite, Ortiz takes readers to the heart of storytelling. Men on the Moon shows that stories told by a poet especially resound with beauty and depth.

This reappraisal of archaeology conducted at the Saige-McFarland site presents for the first time a substantial body of comparative data from a Mimbres period site in the Gila drainage. Lekson offers a new and controversial interpretation of the Mimbres sequence, reintroducing the concept of the Mangas phase first proposed by the Gila Pueblo investigations of the 1930s and demonstrating a more gradual shift from pithouse to pueblo occupance than has been suggested previously.

During the mid twelfth century, villages that had been occupied by the Mimbres people in what is now southwestern New Mexico were depopulated and new settlements were formed. While most scholars view abandonment in terms of failed settlements, Margaret Nelson shows that, for the Mimbres, abandonment of individual communities did not necessarily imply abandonment of regions. By examining the economic and social reasons for change among the Mimbres, Nelson reconstructs a process of shifting residence as people spent more time in field camps and gradually transformed them into small hamlets while continuing to farm their old fields. Challenging current interpretations of abandonment of the Mimbres area through archaeological excavation and survey, she suggests that agricultural practices evolved toward the farming of multiple fields among which families moved, with small social groups traveling frequently between small pueblos rather than being aggregated in large villages. Mimbres during the Twelfth Century is the first book-length contribution on this topic for the Classic Mimbres period and also addresses current debates on the role of Casas Grandes in these changes. By rethinking abandonment, Nelson shows how movement by prehistoric cultivators maintained continuity of occupation within a region and invites us to reconsider the dynamic relationship between people and their land.

A thousand years ago, village farmers in the Mimbres Valley of what is now southwestern New Mexico created stunning black-on-white pottery. Mimbres pottery has added a fascinating dimension to southwestern archaeology, but it has also led to the partial or total destruction of most Mimbres sites. The Mimbres Foundation, in one of the few modern investigations of a Mimbres pueblo, excavated the Mattocks site, containing about 180 surface rooms in addition to pit structures. Mimbres Life and Society details the Mattocks site’s architecture and artifacts, and it includes 160 figures, showing more than 400 photographs of painted vessels from the site.

Mimbres pueblos, as early examples of people using surface room blocks, are ideal for investigating questions about how and why people moved from earlier subterranean pit structures to aboveground room blocks. The authors consider the number of households living at the site before and after the transition, as well as the lack of evidence for subsistence intensification and population growth as causes of this transition. These analyses suggest that each room block on the site housed a single family as opposed to multiple families, the more common interpretation. There were not necessarily more households on the site during the Classic period than earlier.

Patricia A. Gilman and Steven A. LeBlanc spent five seasons excavating at the Mattocks site and many more analyzing and writing about Mattocks site data. They note that subtle social differences among people were at play, and they emphasize that the Mattocks site may be unique among Mimbres pueblos in many aspects. Mimbres Life and Society reveals broad-ranging implications for southwestern archaeologists and anyone interested in understanding the ancient Southwest and early village societies.