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The Casas Grandes World
The article entitled, The Casas Grandes World Tlalocs, Kachinas, Sacred Bundles, and Related Symbolism in the Southwest and Mesoamerica, has introduced many similarities between the Southwest and Mesoamerica cultures. The article elaborates these similarities between the two cultures by emphasizing on the cultural beliefs, traditional sacrifices, religious practices and even the art paintings these two cultures have developed within the years and how evidence show that these art influenceshave carried on from one culture distinctively to another culture, Southwest and Mesoamerica. In this essay, I will be discussing the similarities involving these two cultures by describing who Tlaloc was and what role the deity played in Mesoamerica and who the Kachinas were and what importance they brought to the Southwest. Also in this essay, I will include discussions on sacred bundles, which was a way of burying the dead. I will relate this topic to traditional sacrifices both cultures practiced within their time period. For years researchers have debated their thoughts on the similarities between Mesoamerica and Southwest. I will discuss researchers beliefs from their points of views and how they support their arguments. Models were one element used by researchers to explain the common traits between Mesoamerica and Southwest. We will see that theses models begin to be disfavored and new ways of explaining the similarities comeinto development. I will help separate these disfavored elements from the newly formed evidence researchers have found during their time. The article has few disagreements on the cultural similarities between both cultures and leans more towards how Southwest and Mesoamerica have common traits.
One of the topics from this article I will explain is the use of models by researchers to explain the similarities between Mesoamerica and Southwest. Theses models showedpatterns which supported the explanation of interaction between these two cultures. One of the researchers known as Di Peso worked at Casas Grandes and developed a model called pochteca model which was used as an economic model and a broader concept of economic interaction which Wallerstein (174) and Whitecotton and Pailes (186) introduced during this time period. As discussed in the previous paragraph, in time these models were disfavored and alternative explanations for interaction involving more generalized modes of trade and possibly a concomitant ideological spread are being proposed (McGuire & Foster). Researchers like Phillips comment that the interactions are not random and that there is multiple possibilities that cultural exchanges existed during this time. Accompanying Phillips idea of cultural exchange, recently known researchers Foster, Pailes and Whitecotton have supported the fact that continuity in settled village life between the northern outposts of Mesoamerica and the Greater Southwest have existed.
Adding to the many elements that combine the common traits between Mesoamerica and Southwest is the historical background of Mesoamerica. As stated by Schaafsma, after A.D. 1150, rock art and ceramic design in the Casas Grandes region display specific stylistic and iconographic relationships with both the Southwest and cultures on the Mesoamerican periphery in Mexico. This evidence comes into play with art influences that were carried from one culture to another culture. The iconography in the archaeological records indicate that there were ideas shared between the Mesoamerica and the Southwest. Schaafsma describes these new findings or new explanatory models as explaining the "leapfrogging" between both cultures.
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In this article, Schaafsma is not interested in the mechanism of interaction but wants to examine the evidence that there was some kind of cultural interaction that took place. Now we introduce the complexin the Mesoamerican culture which was theconfiguration of Tlaloc in Mexico and the kachina cult in the Southwest. Examination of this article dealing with Tlaloc and kachinas in Mesoamerica and the Southwest contributes to the view that the two places are undeniably and inextricably linked (Schaafsma). In the archaeological record, it shows that there was avisual form of metaphors that had sharedideas between the images of the Tlaloc complex and the kachinas. The kachina complex does shows up in Pueblo IV rock art, ceramic decoration and kiva murals. Schaafsma adds that shared metaphors indicate that the kachina complex of the protohistoric farmers in the Pueblo Southwest is a northern peripheral manifestation of a Mesoamerican constellation of ideas in the realm of Tlaloc.
Elaborating more on the complex of Tlaloc, it is one of the oldest identifiable in the iconography of ancient Mexico and can be traced throughout the Mesoamerican sequence. Tlaloc is said to be linked to the earth, clouds, and rain. Tlaloc, the Nahuatl name for the male rain/storm/earth god of Mesoamerica, inherits aspects of Prehispanic cosmovision that include mountains, mists, a watery underworld, and cult of the ancestors, and also themes of reciprocity and renewal. Tlaloc was linked to clouds because he had multiple aspects where he appeared in clouds around the mountaintops (Schaafsma). Townsend brings the idea that the name signifies "of the earth" or "from the earth" which he refers to the mist and vapors that form clouds around the mountains. Sullivan adds that the name means "he who has the quality of earth, he who is made of earth" since the names of Nahuatl gods are a description of their nature, it is safe to say that Tlaloc would appear as an earth god. In some way, Tlaloc was associated with caves in turn with springs and sources of water. It appears that Tlaloc was an earth god and later functions as a rain god. Still Tlaloc here is associated with the earth and rain of the earth (Sullivan).
Here the element of mountains are central to the ritual landscape of the Tlaloc complex. Ceremonies were performed on the mountaintops and in the fields. Description of ceremonies are elaborated more with the involvement of child sacrifice which was an act of"paying of debts" to Tlaloc (Sahagun & Townsend). The main concept of this ceremonial ritual is basically to pay with the life of an individual for the life granting rains for the social whole.
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