Abstract
The forms of Pueblo Indian villages in the southwestern United States have fascinated anthropologists, architects, and travellers for more than a century. These forms are intricately interwoven with the semi-arid climate; the dramatic canyon, mesa and mountain landscape; and the social, ceremonial and symbolic fabric of Pueblo life. The main villages and their houses constitute both domestic and ritual residences possessing ties with a complex everyday and mythical world. Study of these house—world relationships offers valuable insights into the nature of Pueblo dwelling and touches upon broader attributes of dwelling described in a number of phenomenological enquiries.1
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For example, Martin Heidegger, “Building Dwelling Thinking,” in Poetry, Language, Thought, Alfred Hofstadter, trans. (New York: Harper and Row, 1971), pp. 145–161; Christian Norberg-Schulz, Genius Loci: Towards a Phenomenology of Architecture (New York: Rizzoli, 1980); Edward Relph, Place and Placelessness (London: Pion, 1976); David Seamon, A Geography of the Lifeworld (London: Croom Helm, 1979 ); Yi-Fu Tuan, Space and Place: The Perspective of Experience ( Minneapolis: University of Minnesota, 1977 ).
David G. Saile, “The Ancient Pueblos: An Introduction to the Village Forms of the Anasai,” Planning Outlook 16 (1975): 35–54; David G. Saile, “‘Architecture’ in Prehispanic Pueblo Archeology: Examples from Chaco Canyon, New Mexico,” World Archeology 9 (1977): 157–173; David G. Saile, “Making a House: Building Rituals and Spatial Concepts in the Pueblo Indian World,” Architectural Association Quarterly 9 (1977): 72–81; David G. Saile, “Architecture in the Pueblo World: The Architectural Contexts of Pueblo Culture in the Late Nineteenth Century,” (unpublished Doctoral dissertation, University of Newcastle upon Tyne, 1981 ).
Early recorders include Adolf F. Bandelier, “Final Report of Investigations Among the Indians of the Southwestern United States, Carried on Mainly in the Years from 1880 to 1885: Part I,” Papers of the Archaeological Institute of America 3 (1890); Frank H. Cushing, “Outlines of Zuni Creation Myths,” Bureau of Ethnology 13th Annual Report, 1891-92 (Washington D.C.: Smithsonian Institution, 1896), pp. 321–447; John P. Harrington, “The Ethnogeography of the Tewa Indians,” Bureau of Ethnology 29th Annual Report, 1907-08 (Washington D.C.: Smithsonian Institution, 1916); and Victor Mindeleff,“A Study of Pueblo Architecture: Tusayan and Cibola,” Bureau of Ethnology 8th Annual Report, 1886–7 (Washington D.C.: Smithsonian Institution, 1891), pp. 3–228. Accounts by native scholars include Alfonso Ortiz, The Tewa World: Space, Time, Being, and Becoming in a Pueblo Society (Chicago: University of Chicago, 1969 ); and Edward P. Dozier, The Pueblo Indians of North America (New York: Holt, Rinehart and Winston, 1970 ).
Relph, Place and Placelessness, pp. 52–54.
Ortiz, The Tewa World, p. 9; see, also, Alfonso Ortiz, “Dual Organization as an Operational Concept in the Pueblo Southwest,” Ethnology 4 (1965): 396–398; Alfonso Ortiz, “Ritual Drama and the Pueblo World View,” in New Perspectives on the Pueblos, Alfonso Ortiz, ed. (Albuquerque: School of American Research, University of New Mexico, 1972 ); Alfonso Ortiz, “San Juan Pueblo,” in Handbook of North American Indians: Vol. 9, Alfonso Ortiz, ed. ( Washington D.C.: Smithsonian Institution, 1979 ).
Ortiz, “Ritual Drama and the Pueblo World View”, p. 141.
Ortiz used, for example, Harrington, “The Ethnogeography of the Tewa Indians;” and Elsie Clews Parsons, “The Social Organization of the Tewa of New Mexico,” Memoirs of the American Anthropological Association 36 (1929).
Compare these themes with Yi-Fu Tuan, “Mythical Space and Place,” Space and Place, pp. 85–100; and David Seamon, Lifeworld, pp. 86–93.
Ortiz, The Tewa World, p. 17.
Ibid., p. 18.
Bandelier, “Final Report,” pp. 302–313; William B. Douglass, “A World Quarter Shrine of the Tewa Indians,” Records of the Past 11 (1912), pp. 159–173; Harrington, “The Ethnogeography of the Tewa Indians;” Parsons, “The Social Organization of the Tewa.”
Parsons, “The Social Organization of the Tewa,” map 2; Ortiz, The Tewa World, p. 21.
Parsons, “The Social Organization of the Tewa,” pp. 246–247.
Heidegger, “Building, Dwelling, Thinking,” p. 150.
Ortiz, The Tewa World, p. 24; one of these navels is illustrated in Parsons, “The Social Organization of the Tewa,” plate 42C.
Ibid., pp. 102–107.
The arrangement is reminiscent of the rest/movement and home/reach dualities explored in Seamon, Lifeworld; and Anne Buttimer, “Home, Reach, and the Sense of Place,” in The Human Experience of Space and Place, Anne Buttimer and David Seamon, eds. ( London: Croom Helm, 1980 ), pp. 166–187.
Ortiz, The Tewa World, p. 20.
Ibid., p. 20.
Parsons, Pueblo Indian Religion, 2 vols. (Chicago: University of Chicago, 1939) table 1, facing p. 208.
Ortiz, The Tewa World, p. xvi.
David G. Saile, “Pueblo Building Rituals: Religious Aspects of a Productive Activity,” unpublished manuscript on deposit, Arizona State Museum Library (1976); Saile, “Making a House.”
Saile, “Making a House,” pp. 72–75.
These are summarized by Dozier, The Pueblo Indians, pp. 203–209; and in Ortiz, “Ritual Drama and the Pueblo World View,” pp. 135–161.
Mircea Eliade, The Myth of the Eternal Return, Willard R. Trask, trans. ( New Jersey: Bollingen Foundation, Columbia University, 1954 ), p. 20.
Elsie Clews Parsons, Pueblo Indian Religion, 2 vols. ( Chicago: University of Chicago, 1939 ).
Edward Relph, Place and Placelessness p. 43.
Norberg-Schulz, Genius Loci, p. 23.
Matilda Coxe Stevenson, “The Zuni Indians: Their Mythology, Esoteric Societies, and Ceremonies,” Bureau of American Ethnology 23rd Annual Report, 1901-02 ( Washington D.C.: Smithsonian Institution, 1904 ), p. 379.
Carl and Lillian Eickemeyer, Among the Pueblo Indians ( New York: Merriam, 1895 ).
Ibid., p. 137. Tourist worlds are discussed by James S. Duncan, “The Social Construction of Unreality” in Humanistic Geography, David Ley and Marwyn Samuels, eds. ( Chicago: Maaroufa, 1978 ), pp. 269–282.
Eickemeyer, Among the Pueblo Indians, p. 21.
Ibid., p. 22.
Ibid., p. 33.
Ibid., p. 29.
Ibid., pp. 91-92.
Ibid., p. 79.
Ibid.
Harry C. James, Pages from Hopi History ( Tucson: University of Arizona, 1974 ), p. 111.
Edward H. Spicer, Cycles of Conquest: The Impact of Spain, Mexico, and the United States on the Indians of the Southwest, 1533-1960 ( Tucson: University of Arizona, 1962 ), p. 347.
James, Pages from Hopi History, p. 112.
From “History of the Moqui Indian Reservation, Compiled from Annual Reports of Indian Agents at Keams Canyon and Fort Defiance,” manuscript at Museum of Northern Arizona, Flagstaff (MS. 135-2-3-), compiled by Leo Crane; excerpt in James, Pages from Hopi History, p. 114.
Theodore Roosevelt, “The Hopi Snake Dance,” The Outlook (October 18, 1913 ), p. 368.
Ibid.
David Seamon, “The Phenomenological Contribution to Environmental Psychology,” Journal of Environmental Psychology 2 (1982): 122.
From a discussion of Heidegger’s notion of dwelling; see David Seamon, “Heidegger’s Notion of Dwelling and One Concrete Interpretation as Indicated by Hassan Fathy’s Architecture for the Poor,” in Geosciences and Man 24 (1984): 43–53.
Seamon, “The Phenomenological Contribution,” p. 122.
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Saile, D.G. (1985). Many dwellings: Views of a Pueblo world. In: Seamon, D., Mugerauer, R. (eds) Dwelling, Place and Environment. Springer, Dordrecht. https://doi.org/10.1007/978-94-010-9251-7_10
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