Articoli di riviste: "Architecture pueblo"

1

Wilshusen, Richard H. "Architecture as Artifact—Part II: A Comment on Gilman". American Antiquity 54, n. 4 (ottobre 1989): 826–33. http://dx.doi.org/10.2307/280688.

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Can architecture be treated as an artifact worthy of archaeological analysis? This is a key question that remains unanswered in Gilman's (1987) article on southwestern pit structures and pueblos. The majority of Gilman's article is a cross-cultural ethnographic overview of pit-structure and pueblo use. Gilman takes such a "big-picture" approach that when she finally presents her archaeological data it is insufficient to test her model of architectural change. More importantly, by disregarding temporal changes in prehistoric southwestern pit-structure and pueblo designs, Gilman fails to realize that pit structures and pueblos are architecturally related phenomena during the transition period that is the focus of her research. Pit structures, rather than being independent of pueblos, actually provide the construction dirt with which many of the first pueblos are built.

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Dohm, Karen M. "Architecture and privacy in Pueblo Housing". Visual Anthropology 5, n. 1 (gennaio 1992): 1–15. http://dx.doi.org/10.1080/08949468.1992.9966575.

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3

Schachner, Gregson. "Corporate Group Formation and Differentiation in Early Puebloan Villages of the American Southwest". American Antiquity 75, n. 3 (luglio 2010): 473–96. http://dx.doi.org/10.7183/0002-7316.75.3.473.

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The development of corporate groups and social differentiation has long been studied by scholars interested in the historic development of Puebloan societies in the American Southwest. Recent discussions of these issues have suggested that corporate group organization and differentiation were formalized during the transition from pithouse to pueblo architecture from A.D. 700 to 1000. In this article, I examine the history and process of the pithouse-to-pueblo transition in the northern San Juan region from A.D. 700 to 900. Unlike in most parts of the ancient Southwest, the architectural transition in this area was accompanied by a significant settlement change resulting in the founding of large, permanent villages housing hundreds of residents. I present an analysis of architectural differences within McPhee Village, one of the largest of these settlements, that documents variability in corporate group organization and socioeconomic power near the end of this transitional period. This study contributes to a growing body of archaeological literature that highlights the importance of internal social dynamics and corporate strategies within early village societies.

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Riggs, Charles R. "Architecture and Identity at Grasshopper Pueblo, Arizona". Journal of Anthropological Research 63, n. 4 (dicembre 2007): 489–513. http://dx.doi.org/10.3998/jar.0521004.0063.402.

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5

Abbott, David R., Douglas B. Craig, Hannah Zanotto, Veronica Judd e Brent Kober. "Calculating Hohokam Domestic Architecture Building Costs to Test an Environmental Model of Architectural Changes". American Antiquity 84, n. 2 (aprile 2019): 317–35. http://dx.doi.org/10.1017/aaq.2018.94.

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Studies of domestic architectural variation are rare in archaeological research, possibly because the essential methods remain underdeveloped. To encourage a comparative approach to explaining the construction differences in household dwellings, we designed and utilized objective and easily applied means to calculate labor costs for constructing a variety of domestic architectural styles in Hohokam society. We applied Abrams's (1989, 1994) approach, labelled “architectural energetics,” which converts architecture into its labor equivalents for building structures. By doing so, we derived standard units of measurement that promote comparative analysis. To demonstrate the method's utility, we turned to the pithouses and adobe surface structures at Pueblo Grande. We wanted to test whether the history of construction was driven by environmental degradation, and, in particular, a depletion over time of wood resources for home building (see Loendorf and Lewis 2017). Our analysis indicated that factors in addition to wood depletion likely contributed to the architectural changes at Pueblo Grande and across the Hohokam world.

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6

Anyon, Roger, e Stephen H. Lekson. "Great Pueblo Architecture of Chaco Canyon New Mexico". American Antiquity 52, n. 1 (gennaio 1987): 207. http://dx.doi.org/10.2307/281085.

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7

Crown, Patricia L., Winifred Creamer, Catherine M. Cameron e John D. Beal. "The Architecture of Arroyo Hondo Pueblo, New Mexico." Man 29, n. 4 (dicembre 1994): 984. http://dx.doi.org/10.2307/3033980.

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8

Windes, Thomas C., e Elizabeth Bagwell. "The Architecture of Grasshopper Pueblo. Charles R. Riggs". Journal of Anthropological Research 58, n. 3 (ottobre 2002): 433–34. http://dx.doi.org/10.1086/jar.58.3.3631197.

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9

Gilman, Patricia A., Stephen H. Lekson, William B. Gillespie e Thomas C. Windes. "Great Pueblo Architecture of Chaco Canyon, New Mexico". American Indian Quarterly 12, n. 2 (1988): 180. http://dx.doi.org/10.2307/1184342.

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10

Markovich, Nicholas Charles, e Victor Mindeleff. "A Study of Pueblo Architecture: Tusayan and Cibola". American Indian Quarterly 16, n. 1 (1992): 118. http://dx.doi.org/10.2307/1185632.

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11

Liebmann, Matthew, T. J. Ferguson e Robert W. Preucel. "Pueblo Settlement, Architecture, and Social Change in the Pueblo Revolt Era, A.D. 1680 to 1696". Journal of Field Archaeology 30, n. 1 (gennaio 2005): 45–60. http://dx.doi.org/10.1179/009346905791072459.

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12

Hieb, Louis A., e Peter Nabokov. "Architecture of Acoma Pueblo: The 1934 Historical American Buildings Survey Project". American Indian Quarterly 12, n. 4 (1988): 368. http://dx.doi.org/10.2307/1184430.

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13

Wolford, John B., e Peter Nabokov. "Architecture of Acoma Pueblo: The 1934 Historic American Buildings Survey Project". Journal of American Folklore 101, n. 399 (gennaio 1988): 85. http://dx.doi.org/10.2307/540261.

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14

Winter, Robert W. "Pueblo Deco Carla Breeze Pueblo Style and Regional Architecture Nicholas C. Markovich Wolfgang F. E. Preiser Fred G. Sturm". Journal of the Society of Architectural Historians 50, n. 3 (settembre 1991): 330–32. http://dx.doi.org/10.2307/990626.

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15

Graves, William M., e Scott Van Keuren. "Ancestral Pueblo Villages and the Panoptic Gaze of the Commune". Cambridge Archaeological Journal 21, n. 2 (giugno 2011): 263–82. http://dx.doi.org/10.1017/s0959774311000278.

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Aggregated villages with large, central plazas appeared across the Western Pueblo region of the US Southwest by the fourteenth century AD. We view the adoption of this settlement form not strictly as an adaptive response to economic and social circumstances, but rather as a reflection of changes in the social relations of power and conceptualizations of community in the Pueblo world. Enclosed plazas became a form of panoptic architecture, structuring what were intrinsically unequal social relations between individuals or groups and the entire communities of which they were a part. This process has implications for the emergence of new power relations in pre-state societies.

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16

Cameron, Catherine M. "Sacred Earthen Architecture in the Northern Southwest: The Bluff Great House Berm". American Antiquity 67, n. 4 (ottobre 2002): 677–95. http://dx.doi.org/10.2307/1593798.

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This article reports on the excavation of a “berm”—an earthen mound that surrounds the Bluff Great House in southeastern Utah. Comparisons are made to Chacoan-era (A.D. 850–1150) great house mounds in Chaco Canyon and to other berms and mounds at great houses throughout the Chacoan region. Great house mounds in Chaco Canyon and berms outside Chaco Canyon are assumed to have been ritual architecture, and continuity in the use of mounded earth and trash as a sacred place of deposit is traced through time from the Pueblo 1 period to modern Pueblos. The Bluff berm does not seem to have been constructed as the result of ceremonial gatherings (as has been suggested for the great house mounds in Chaco Canyon), but there is intriguing evidence that it continued to be used into the post-Chacoan era (A.D. 1150–1300), perhaps as a result of a restructuring or revival of Chacoan ideas in the northern San Juan region. Examination of the spatial distribution of berms suggests that they are most common at great houses south and west of Chaco Canyon; the northern San Juan region, where Bluff is located, has far fewer such features, possibly because the revival of Chacoan ideas in this region was short-lived.

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17

Valenzuela Moyano, Armando. "La Arquitectura del diario Ya, una obra de Víctor López Morales: la modernidad oficial y la prensa tolerada en la España de 1950". Cuaderno de Notas, n. 20 (31 luglio 2019): 173. http://dx.doi.org/10.20868/cn.2019.4288.

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ResumenEl edificio del diario Ya, diseñado por Víctor López Morales en 1955, supuso una innovación dentro de la arquitectura de la prensa en España. Se proyectó como un edificio con un crecimiento programado en el cual la edificación se situaría en torno a un patio de máquinas. Esta disposición exocéntrica hizo que su tipología edificatoria fuese única dentro de la arquitectura de la prensa nacional. Fuertemente influenciado por la arquitectura alemana contemporánea, fue un ejemplo adelantado del uso de la modulación como mecanismo proyectual y, junto con los diarios Pueblo y Arriba, un representante de la segunda modernidad española. El periódico cerró en 1989 y un año más tarde fue reemplazado por una construcción con nulo valor arquitectónico, siguiendo el destino de la mayoría de los edificios de la prensa. Lo que ocurre con estos edificios cuando se vacían de contenido es una cuestión aún sin resolver.AbstractThe building of the newspaper Ya, designed by Víctor López Morales in 1955, was an innovation in the architecture of the press in Spain. It was designed as a building with a programmed growth in which the building would be located around a machine yard. This exocentric arrangement made its building typology as unique in the architecture of the national press. Strongly influenced by contemporary German architecture, it was an early example of the use of modulation as a project mechanism and, together with the newspapers Pueblo and Arriba, a representative of the second Spanish modernity. The newspaper closed in 1989 and a year later the original building was replaced by a new one with no architectural value, following the fate of most of the buildings of the press. What happens to these buildings when they are emptied of content is an issue still unsolved.

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18

Monroy, Douglas. "Presidio, Mission, and Pueblo: Spanish Architecture and Urbanism in the United States". Hispanic American Historical Review 85, n. 2 (1 maggio 2005): 319–20. http://dx.doi.org/10.1215/00182168-85-2-319.

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19

Witt, David, e Kristy Primeau. "Performance Space, Political Theater, and Audibility in Downtown Chaco". Acoustics 1, n. 1 (27 dicembre 2018): 78–91. http://dx.doi.org/10.3390/acoustics1010007.

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Chaco Canyon, NM, USA, was the center of an Ancestral Puebloan polity from approximately 850–1140 CE, and home to a dozen palatial structures known as “great houses” and scores of ritual structures called “great kivas”. It is hypothesized that the 2.5 km2 centered on the largest great house, Pueblo Bonito (i.e., “Downtown Chaco”), served as an open-air performance space for both political theater and sacred ritual. The authors used soundshed modeling tools within the Archaeoacoustics Toolbox to illustrate the extent of this performance space and the interaudibility between various locations within Downtown Chaco. Architecture placed at liminal locations may have inscribed sound in the landscape, physically marking the boundary of the open-air performance space. Finally, the implications of considering sound within political theater will be discussed.

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20

Shafer, Harry J. "Architecture and Symbolism in Transitional Pueblo Development in the Mimbres Valley, SW NewMexico". Journal of Field Archaeology 22, n. 1 (gennaio 1995): 23–47. http://dx.doi.org/10.1179/009346995791547778.

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21

Shafer, Harry J. "Architecture and Symbolism in Transitional Pueblo Development in the Mimbres Valley, SW New Mexico". Journal of Field Archaeology 22, n. 1 (1995): 23. http://dx.doi.org/10.2307/529848.

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22

Whalen, Michael E., A. C. MacWilliams e Todd Pitezel. "Reconsidering the Size and Structure of Casas Grandes, Chihuahua, Mexico". American Antiquity 75, n. 3 (luglio 2010): 527–50. http://dx.doi.org/10.7183/0002-7316.75.3.527.

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The site of Casas Grandes (or Paquimé) in northwest Chihuahua, Mexico, originally was estimated to contain some 2,300 rooms, placing it at the top of known prehispanic pueblo sizes. Its rooms were seen as arranged in blocks of as many as five stories, forming a vast, U-shaped pueblo. This room count and configuration are cited often in the past and present literature. We contend that Casas Grandes originally was interpreted in the most liberal terms. We reexamine it with a more conservative approach, and a different characterization emerges. The U-shaped configuration cannot be supported. Instead, we see a central, linear room block, a small part of which contained three stories. It was flanked on the west by well-known ritual architecture and surrounded on all sides by small, scattered, contemporary, one-story room units. The original room count estimation is reduced by about 50 percent, as is the concomitant estimate of nearly 5,000 residents. This has implications for extant models of the internal and regional organization of Casas Grandes.

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23

Wills, W. H. "On the Trail of the Lonesome Pine: Archaeological Paradigms and the Chaco “Tree of Life“". American Antiquity 77, n. 3 (luglio 2012): 478–97. http://dx.doi.org/10.7183/0002-7316.77.3.478.

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AbstractThe great houses of Chaco Canyon (ca. A.D. 850–1150) are widely assumed to represent cosmological meaning through the orientation of walls and other features to celestial events. Archaeological models of such relationships are considered cosmographic. A prominent feature of these models is a lone pine tree at Pueblo Bonito that has been interpreted as a “tree of life” symbolically connecting the physical and heavenly worlds. This study suggests that this interpretation is inconsistent with contextual data and should be dismissed. Future cosmographic research in Chaco should endeavor to develop methods of independent verification that will strengthen inferences about cosmological symbolism in architecture.

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24

González, Estefanís. "El audiovisual como dispositivo de memoria del pueblo mbya guaraní". Ñeatá 5, n. 2 (23 novembre 2023): 20–33. http://dx.doi.org/10.30972/nea.527026.

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El presente artículo conforma un capítulo de la tesis de grado de la autora, que se denominó “Ñande Mandu’a: Huellas de la cosmovisión guaraní en las producciones del colectivo de cine mbya Ará Pyau”. Además, formó parte del proyecto de investigación “Entre pantallas y receptores. Aproximaciones a prácticas y procesos de recepción de audiovisuales en Misiones”, PI 16/H441, 2016-2019, que dirigió el Dr. Marcelino García, en el marco del Programa de Semiótica (FHyCS-UNaM). Como lo afirma su nombre, el mismo se propuso indagar las huellas de producción de sentidos y de reconocimiento del pueblo mbya guaraní, presentes en los cortometrajes, que posibilitaron develar su memoria ancestral y la semiosfera de la cual forman parte, así como su cosmovisión del mundo, a partir del contenido temático. Lo central en el análisis de estas producciones fue comprender la trama de significaciones que opera en los cortometrajes, así como las prácticas recuperadas y expuestas en los mismos. La investigación, aborda su objeto posicionado en el paradigma interpretativo, lo cual permitió profundizar –o habilitar el acceso- al conocimiento de los nuevos modos de narrar del pueblo mbya guaraní, interpretar los sentidos y los actos puestos en juego en las discursividades del lenguaje audiovisual y en las imágenes; metodológicamente interesa la perspectiva del interaccionismo simbólico.

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Wilshusen, Richard H., Melissa J. Churchill e James M. Potter. "Prehistoric Reservoirs and Water Basins in the Mesa Verde Region: Intensification of Water Collection Strategies during the Great Pueblo Period". American Antiquity 62, n. 4 (ottobre 1997): 664–81. http://dx.doi.org/10.2307/281885.

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More than 20 examples of probable prehistoric water basins with minimum storage capacities of 10,000–25,000 gallons of water are known in the Mesa Verde region of the American Southwest. The temporal placement of these artificially constructed basins, their exact uses, and their importance as public architecture have been poorly understood. We summarize the general literature on these features, give a detailed account of the excavation results of a dam and basin that we tested and dated, and then synthesize all available data from the gray literature on prehistoric water basins in our area. We argue that water basins and reservoirs in the northern Southwest typically stored domestic water for particular communities and that the first evidence of these public features is probably associated with Chaco-era communities. These features represent early experiments with large-scale water conservation and suggest a long-term commitment to locales by specific communities. Their locations along the canyon edges foreshadow shifts in settlement and increased water conservation strategies that become more pronounced in the later Great Pueblo-period villages-the last villages in this area before the migration of Puebloan people to the south after A.D. 1280.

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Munro, Andrew M., e J. McKim Malville. "Ancestors and the sun: astronomy, architecture and culture at Chaco Canyon". Proceedings of the International Astronomical Union 7, S278 (gennaio 2011): 255–64. http://dx.doi.org/10.1017/s1743921311012683.

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AbstractThree architectural traditions with astronomical associations have been identified among the ‘Great Houses’ and ‘Great Kivas’ of Chaco Canyon, New Mexico. Great Houses and one Great Kiva built during the height of construction activity (AD 1020–1100), the Bonito Phase, include front-facing south-southeast (SSE) orientations, and cardinal north-south and/or east-west (NS/EW) alignments. We present ethnographic material supporting our previous proposal that the SSE orientation is probably linked to migration traditions and ancestor veneration. We also confirm that a majority of Late Bonito Phase Great Houses (built after A.D. 1100) exhibit a third astronomical tradition: five of the principal in-canyon Great Houses built at that time were positioned at or near observing locations that could have functioned as solstice calendrical stations. Through use of these locations for public ceremonies, the Chacoan elite could demonstrate astronomical knowledge and ritual power. These findings provide support for Van Dyke's hypothesis that construction during this period was intended to reinvigorate a faltering system. One ‘Chaco halo’ Great House, Bis sa'ani, incorporates all three traditions. We suggest that temporal analysis of these traditions improves understanding of migration paths and shifting balances of power and social dominance among ancestral Pueblo culture groups.

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Breternitz, Cory Dale. ": Small Site Architecture of Chaco Canyon, New Mexico . Peter J. McKenna, Marcia L. Truell. ; Great Pueblo Architecture of Chaco Canyon, New Mexico . Stephen H. Lekson." American Anthropologist 90, n. 1 (marzo 1988): 179–80. http://dx.doi.org/10.1525/aa.1988.90.1.02a00360.

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Hidalgo Zambrano, Raúl Vinicio, Ofelia Pérez Montero e Celene Milanés Batista. "La vivienda de los tres espacios de Portoviejo como patrimonio cultural de las comunidades rurales manabitas". MÓDULO ARQUITECTURA CUC 27 (2 agosto 2021): 219–46. http://dx.doi.org/10.17981/mod.arq.cuc.27.1.2021.09.

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Este artículo es el resultado de un quinquenio de investigación científica sobre la arquitectura vernácula manabita donde se estudió el tipo de “viviendas de los tres espacios”. El artículo tiene como objetivo revelar los valores y tradiciones culturales de las viviendas de los tres espacios en las comunidades rurales de Portoviejo, en Manabí, Ecuador. Se hizo uso de la investigación cualitativa, para lo cual se utilizaron las técnicas de entrevistas semiestructuradas, historias de vidas, observación científica y análisis de contenidos de archivos y documentos históricos. Se estudiaron 309 viviendas. Se identificaron las variables de identidad cultural, tradiciones constructivas y usos de los espacios. Los resultados revelan que las viviendas de los tres espacios manabitas ha sido una construcción histórico-cultural de su pueblo transmitida de generación en generación. A estas viviendas se le atribuyen valores económicos, estéticos, históricos, de uso, formal y simbólico que se corresponden a los señalados en las cartas de la Unesco como parte de la arquitectura vernácula. Las viviendas de los tres espacios han sido conservadas por los pueblos rurales, son sostenibles y preservan sus valores en los entornos naturales donde están localizadas.

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Watson, Adam S., Stephen Plog, Brendan J. Culleton, Patricia A. Gilman, Steven A. LeBlanc, Peter M. Whiteley, Santiago Claramunt e Douglas J. Kennett. "Early procurement of scarlet macaws and the emergence of social complexity in Chaco Canyon, NM". Proceedings of the National Academy of Sciences 112, n. 27 (22 giugno 2015): 8238–43. http://dx.doi.org/10.1073/pnas.1509825112.

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High-precision accelerator mass spectrometer (AMS) 14C dates of scarlet macaw (Ara macao) skeletal remains provide the first direct evidence from Chaco Canyon in northwestern New Mexico that these Neotropical birds were procured from Mesoamerica by Pueblo people as early as ∼A.D. 900–975. Chaco was a prominent prehistoric Pueblo center with a dense concentration of multistoried great houses constructed from the 9th through early 12th centuries. At the best known great house of Pueblo Bonito, unusual burial crypts and significant quantities of exotic and symbolically important materials, including scarlet macaws, turquoise, marine shell, and cacao, suggest societal complexity unprecedented elsewhere in the Puebloan world. Scarlet macaws are known markers of social and political status among the Pueblos. New AMS 14C-dated scarlet macaw remains from Pueblo Bonito demonstrate that these birds were acquired persistently from Mesoamerica between A.D. 900 and 1150. Most of the macaws date before the hypothesized apogeal Chacoan period (A.D. 1040–1110) to which they are commonly attributed. The 10th century acquisition of these birds is consistent with the hypothesis that more formalized status hierarchies developed with significant connections to Mesoamerica before the post-A.D. 1040 architectural florescence in Chaco Canyon.

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Chitwood, Ken. "‘A Place of Our Own’: Puerto Rican Muslims and Their Architectural Responses as Quadruple Minorities". International Journal of Islamic Architecture 11, n. 2 (1 luglio 2022): 267–92. http://dx.doi.org/10.1386/ijia_00080_1.

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This article adopts a horizontally integrative approach to understanding Islamic architecture in the traditionally excluded geography of Puerto Rico. Puerto Rico is literally and figuratively left off the map of the so-called ‘Muslim world’ and there is very little about its mezquitas (mosques) or the Andalusian legacy in its built environment in the published record of Islamic architectures, sites, and responses. I argue, based on my ethnographic fieldwork undertaken in 2015–17 and 2019–21, that Puerto Rican Muslims counter their multiple marginalizations – identifying as Muslim in the Puerto Rican community, Puerto Rican in the Muslim community, and both Muslim and Puerto Rican in the context of the American empire – through various architectural responses. To make this argument, I discuss the physical landscape of Islamic architecture in Puerto Rico, including innovative and adaptive spaces constructed in protest of the elitism found in certain mezquitas, and locales where Andalusian architectural influence is readily visible. This leads to my critical examination of how the diverse, dynamic, and vernacular architectural responses of Puerto Rican Muslims speak to each of their minoritizations.

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Muñoz Jiménez, María Teresa. "TIERRA PRIMITIVA. FLOTACIONES Y ABATIMIENTOS". Proyecto, Progreso, Arquitectura 23 (19 novembre 2020): 16–27. http://dx.doi.org/10.12795/ppa.2020.i23.01.

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Desde finales del siglo XIX algunos pintores, como el francés Paul Gauguin o el alemán Max Pechstein, habían sentido la necesidad de trasladarse físicamente a los lugares en que vivían pueblos primitivos, atraídos por la fuerza de su arte. No contentos con observar las producciones de estas culturas llamadas “primitivas” en los museos etnográficos, muchos artistas de las vanguardias europeas del siglo XX se lanzaron a un conocimiento directo de estas, emprendiendo largos viajes para compartir incluso su modo de vida. El primitivismo fue un ingrediente esencial en la formación de nuevo arte de vanguardia y en su defensa se pronunció de una manera inequívoca una figura tan relevante en la historiografía del arte como Wilhelm Worringer en 1911. En los años cuarenta, el escultor Jorge Oteiza viajó a los Andes colombianos en busca de una estatuaria original, el antropólogo Claude Lévi-Strauss publicó sus obras más importantes sobre las estructuras sociales de las culturas primitivas en los años sesenta y por esos mismos años el arquitecto Aldo van Eyck viajó y posteriormente escribió sobre el pueblo dogón. Todos estos autores se refieren a los mitos desarrollados en estas culturas, que se relacionan directamente con la tierra y con un eventual abatimiento del cielo sobre la tierra. Este escrito trata algunos de los modos en que se concreta esta relación entre lo que flota allá arriba y lo que sucede sobre la superficie del terreno, una relación de enorme importancia para la arquitectura y el arte de nuestro tiempo.

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Narath, Albert. "Modernism in mud: R. M. Schindler, the Taos Pueblo and a ‘Country Home in Adobe Construction’". Journal of Architecture 13, n. 4 (agosto 2008): 407–26. http://dx.doi.org/10.1080/13602360802328016.

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Caulkins, Matthew Wellington. "Propiedad y performance en la metrópoli neoliberal: comodatos y asociaciones mapuche en Santiago, Chile". Revista INVI 38, n. 108 (16 agosto 2023): 99–127. http://dx.doi.org/10.5354/0718-8358.2023.69680.

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Las rukas (casas ancestrales) del pueblo mapuche parecen anacronismos en la metrópoli neoliberal de Santiago de Chile. La literatura existente a la fecha las ha analizado como expresiones culturales desligadas de cuestiones de la propiedad. Sin embargo, el presente artículo insiste en cruzar los estudios de la propiedad indígena –concentrados en su mayoría en el sur del país– con los procesos de la población indígena que buscan controlar el acceso a tierra urbana. Para la investigación que se presenta en este artículo se entrevistaron a coordinadores y participantes de distintas rukas en Santiago y a funcionarios de diversas instituciones estatales relacionadas con la indigeneidad y la construcción de la ciudad. Los resultados muestran cómo las asociaciones mapuche performatizan a los comodatos haciendo referencia a lo ancestral y movilizando memoria del despojo. En contraposición las instituciones dueñas de los terrenos hacen una performance de su control absoluto de la propiedad como un espacio neoliberal de elección racional e interés propio. El artículo termina insistiendo en la importancia del estudio de las performances en torno a las propiedades para entender la producción social del hábitat en la ciudad neoliberal.

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Throgmorton, Kellam. "Rock Art, Architecture, and Social Groups at the Basketmaker III–Pueblo I Transition: Evidence from the Procession Panel, Southeast Utah". KIVA 83, n. 2 (16 marzo 2017): 137–61. http://dx.doi.org/10.1080/00231940.2017.1291322.

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Munro, Andrew M., Tony Hull, J. McKim Malville, F. Joan Mathien e Cherilynn Morrow. "Investigation of Solstice Horizon Interactions at Chacoan Monumental Architecture". Culture and Cosmos 21, n. 1 and 2 (2017): 151–71. http://dx.doi.org/10.46472/cc.01221.0217.

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Multiple monumental structures built during the ninth through the twelfth centuries CE at Chaco Canyon, NM, are in locations where solstice sunrise or sunset visually interacts with horizon foresights. We report on the results of field survey and photo-confirmation of seven solstice foresight interactions at Chacoan Great Houses. These include two ‘Early Bonito phase’ (850–1040 CE) sites. A June solstice sunset (JSSS) horizon foresight is visible from Pueblo Bonito, including early (ninth century) portions of the structure. December solstice sunrise (DSSR) interacts with a foresight visible from Hungo Pavi kiva A. We also confirm solstice horizon foresights at five additional ‘Late Bonito phase’ (1100– 1140 CE) Great Houses. These include DSSR at Kin Sabe, DSSR at the Peñasco Blanco McElmo unit, DSSR at the proposed Chetro Ketl McElmo unit (west room block), December solstice sunset (DSSS) at Hillside Ruin, and June solstice sunrise (JSSR) at Rabbit Ruin. Hillside Ruin, the Chetro Ketl McElmo unit, and Rabbit Ruin also participate in inter-site alignments to the cardinal directions. Integration of this data with previous temporal analyses further highlights contrasting cultural intent between periods. A minority of Early and Classic Bonito phase Great Houses (850–1100 CE) are known to have been built at solstice foresight observing locations. During the Late Bonito phase, ten of thirteen (77%) newly built Great Houses are at such locations. Six of thirteen (46%) participate in inter-site alignments to the cardinal directions. Three of thirteen (23%) participate in both the inter-site cardinal alignment and solstitial foresight traditions. This provides direct evidence of common social intent and the growing importance of solar events for Late Bonito phase people at Chaco. These structures may indicate an interest in theophanies, i.e., conjoining the sacred sun at solstice with the cardinal directions and prominent features of the sacred landscape. They bolster the argument for either centralized leadership by an astronomically adept Late Bonito elite, or a religious revival among the Chacoan people after the severe drought of the 1090s CE. Under the terms of a U.S. National Park Service field research permit, some locationspecific site data has been deliberately withheld in this document, as required by the U.S. Archaeological Resources Protection Act of 1979.

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Kolowratnik, Nina. "Mapeo del secreto cultural. Verdades indígenas en los tribunales de Estados Unidos. Pueblo Jemez, Nuevo México, EE.UU." ARQ (Santiago), n. 110 (aprile 2022): 62–71. http://dx.doi.org/10.4067/s0717-69962022000100062.

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Gebhard, David. "Pueblo Deco, The Art Deco Architecture of the Southwest Marcus Whiffen Carla Breeze Mayan Revival Style: Art Deco Mayan Fantasy Marjorie Ingle". Journal of the Society of Architectural Historians 45, n. 3 (settembre 1986): 313–14. http://dx.doi.org/10.2307/990174.

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Stewart, Joe D., Jane H. Kelley, A. C. MacWilliams e Paula J. Reimer. "The Viejo Period of Chihuahua Culture in Northwestern Mexico". Latin American Antiquity 16, n. 2 (giugno 2005): 169–92. http://dx.doi.org/10.2307/30042810.

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Abstract“Chihuahua culture” refers to two prehistoric periods of ceramic agricultural occupation in northwestern Mexico. It has long been known that the Medio period (ca. A.D. 1200–1450), with substantial adobe pueblo villages and towns, and ceramics that included elaborate polychrome wares, occurred over a vast region in western and northern Chihuahua and northeastern Sonora. It was also recognized that the preceding Viejo period, with pithouse and wattle-and-daub surface architecture, and less elaborate ceramics, was ancestral, at least in part. However, the geographical extent, dating, and nature of the Viejo-Medio transition were unclear. Recent research by several field projects has demonstrated that Viejo and Medio period occupations were geographically coextensive, as was the transition. A foundation for Viejo period chronometric dating (ca. A.D. 700–1200) is now established by 30 radiocarbon determinations from excavations in west central Chihuahua and one from northeastern Sonora. We discuss the dimensions of the Viejo period in west central Chihuahua with data from 1998–2000 excavations by the PAC (Proyecto Arqueológico Chihuahua). It provides an example of a broad-based transition from a relatively simple to a relatively complex pattern, and new perspectives on the interpretation of radiocarbon dating.”

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Efron, Andrés Julio. "Configuración textual del topos cuevas en las literaturas apócrifa, bíblica y rabínica. El caso del libro de Janój (Henoc)". De Signos y Sentidos, n. 23 (4 ottobre 2022): e0019. http://dx.doi.org/10.14409/ss.2022.22.e0019.

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El presente artículo propone una ruta de lectura que presenta al topos “cueva” como una construcción textual y simbólica, arraigada a diversas fuentes religiosas, místicas y literarias. La cueva en estas fuentes se configura como un espacio iniciático, como umbral y como pasaje que produce una transformación epistémica en quienes la transitan. En este sentido, el propósito de este trabajo será indagar de qué maneras se construye el topos cuevas en diversas fuentes textuales a partir de un recorrido más amplio que buscará comprender las nociones de espacio- santidad- espacio sagrado- textos en la antigüedad, en particular de la antigüedad del Pueblo de Israel. Para ello, se realizará un recorrido textual por diversas fuentes bíblicas canónicas, por textos bíblicos apócrifos, como los manuscritos de Janój (Henoc), por escritos que pertenecen a la tradición rabínica oral (Talmud, Midrash y Agadah), entre otros. Lo oculto, lo revelado, lo sagrado, lo profano, la luz, la oscuridad, la verdad, la mentira, la maldad y la justicia, la transmisión y la cultura son algunas de las categorías que serán abordadas en el presente texto.

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Sáez Riquelme, B., e Á. M. Pitarch Roig. "Lectura de las proporciones utilizadas por el maestro Ayora en las iglesias salón valencianas del XVIII". Informes de la Construcción 72, n. 557 (4 marzo 2020): 330. http://dx.doi.org/10.3989/ic.62812.

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En el presente artículo se analiza la obra del Maestro Arquitecto Joseph Ayora y su saga, y su aportación a los templos valencianos del XVIII, concebidos siguiendo el modelo hallenkirchen. Nacido en un pequeño pueblo de Teruel pronto dejará indicios de su actividad como tracista y constructor en la provincia de Castellón, donde al menos se le relaciona con once templos, de los cuales cinco son columnarios. En las Iglesias de Castell de Cabres y Cinctorres ha sido documentada la autoría de sus trazas, en Vila-real su aportación fue parcial, mientras que en las de Benifairó de les Valls y Suera se le presupone. El análisis gráfico basado en el exhaustivo levantamiento de planos de la obra patrimonial construida y en el estudio comparado de sus trazados reguladores, su métrica y su composición, se muestra como una herramienta veraz, capaz de esclarecer presuntas autorías y desvelar el patrón de diseño de los tracistas.

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Sturm, Jennie O., e Patricia L. Crown. "Micro-Scale Mapping Using Ground-Penetrating". Advances in Archaeological Practice 3, n. 2 (maggio 2015): 124–35. http://dx.doi.org/10.7183/2326-3768.3.2.124.

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AbstractGround-penetrating radar (GPR) has become a common method for mapping archaeological sites in the American Southwest. A less tested use for this method is to survey architectural spaces within larger pueblos to map features that may relate to the function, use, and abandonment of a specific room. In Chaco Canyon, GPR was used in a room (Room 28) within Pueblo Bonito prior to excavation to determine the presence and depth of buried features. Comparison with excavation results provides a means to evaluate how well this method mapped features in this small space. Three categories of features within this room, posts/postholes, entryways, and burned materials, were successfully identified in the GPR maps. By comparing this GPR survey with the subsequent excavation, we determined how GPR reflected these architectural features, allowing us to develop a set of expectations for using this method to identify similar features in other interior pueblo rooms.

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Alexander, Rani T. "Community Organization in the Parroquia de Yaxcaba, Yucatan, Mexico, 1750–1847". Ancient Mesoamerica 9, n. 1 (1998): 39–54. http://dx.doi.org/10.1017/s0956536100001838.

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AbstractThe following paper examines archaeological variability in community organization of sites in the parroquia de Yaxcaba. Yucatan, Mexico, from a.d. 1750 to 1847. Using historical and archaeological evidence, the course of political-economic change in Yucatan is followed from the recovery of the Indian population in 1750, through the Bourbon reforms and Independence from Spain, to the Caste War of Yucatan in 1847 in order to assess its implications for continuity or discontinuity of Maya adaptive patterns. Three settlements—a pueblo, a hacienda, and an independent rancho—were intensively mapped to reveal patterns of house lots, streets, features, plazas, and public architecture. Differences in spatial organization among the settlements can be specifically linked to variation in population growth, tax structure, and land stress coincident with changes in the colonial regime. Variation in household production strategies and the choice of tactics that minimize subsistence risk were largely dependent on the community's degree of integration with the colonial system. The evidence from Yaxcaba suggests that two key processes are particularly important in determining articulations between rural and urban areas: disenfranchisement from the means of production and the extension of credit. These two processes affect variation in the relations of production that partly explain how communities either become entangled in or remain apart from political-economic change.

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Gilman, Patricia A. "Architecture as Artifact: Pit Structures and Pueblos in the American Southwest". American Antiquity 52, n. 3 (luglio 1987): 538–64. http://dx.doi.org/10.2307/281598.

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The use of architecture as an artifact gives archaeologists a data set that we have rarely employed to examine cultural evolutionary questions. In this paper I consider the determinants of some architectural forms and propose some causes of architectural change, specifically in the American Southwest. Using ethnographic material from around the world, I demonstrate the relationship between structure seasonality and two of the most common southwestern architectural forms, pit structures and pueblos. The ethnographic record also suggests that the conditions surrounding the southwestern use of pit structures, and to a lesser degree of pueblos, are rather different from what many archaeologists have supposed. The differences in the conditions under which pueblos are used rather than pit structures form the basis for a theoretical framework that begins to explain the transition between the two kinds of structures in the prehistoric Southwest.

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Keuren, Scott Van. "The Architecture of Grasshopper Pueblo. Charles R. Riggs. 2001. The University of Utah Press, Salt Lake City, xv + 264 pp. $ 40.00 (cloth), ISBN 0-87480-687-9." American Antiquity 68, n. 3 (luglio 2003): 590–91. http://dx.doi.org/10.2307/3557115.

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de la Cova Morillo-Velarde, Miguel Ángel. "EL AGUA Y EL CARACOL. ATMÓSFERAS ADIABÁTICAS A TRAVÉS DE LAS MAQUETAS DE LAS VILLAS À LA MODE TROPICALE DE LE CORBUSIER". Proyecto, Progreso, Arquitectura, n. 26 (2022): 48–65. http://dx.doi.org/10.12795/ppa.2022.i26.03.

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Situada en el trópico de Cáncer, Ahmedabad albergó los primeros proyectos de vivienda realizados por Le Corbusier en la India. La Villa Chimanbhai fue el único no construido, pero sí se llevó a cabo una maqueta a la que Le Corbusier se referiría en El Modulor 2 como una “concha de caracol”. La ubicación en la que se fotografía, junto al agua y entre plantas y guijarros, como un gasterópodo que buscase el frescor de la sombra y la humedad, enfatiza el discurso climático del arquitecto por “un pacto con la naturaleza”. Un pacto que a la hora de afrontar el confort doméstico ante el calor recurre a combinar los vientos con la ubicación estratégica de láminas de agua, así como mediante otros dispositivos arquitectónicos recogidos en la Grille Climatique, que quedan enfatizados en el despiece de la maqueta. La fusión entre lugar y maqueta a través de la fotografía, se repite en las posteriores realizadas para la Villa Shodhan y el Palacio del Gobernador, así como el carácter manual de estos objetos, que refuerza la idea de una producción por y para el pueblo de la nueva nación. La sombra de un innovador climatizador de ventana en las fotografías de la inauguración de la Villa Shodhan señala la predominancia de las máquinas sobre las atmósferas adiabáticas de las arquitecturas indias de Le Corbusier. Hoy en día, Ahmedabad es una de las ciudades del mundo con mayor huella energética de emisión por climatización.

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Mignucci, Andrés. "Casa Fullana: a model for modern living in the tropics". Modern Houses, n. 64 (2021): 26–33. http://dx.doi.org/10.52200/64.a.zebgxty3.

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Casa Fullana [Fullana House], built in 1955 in San Juan, Puerto Rico, is an exemplary model of Henry Klumb’s (1905-1984) design principles for modern living in the tropics. German architect Henry Klumb conducted a prolific architectural practice in Puerto Rico, producing some of the most iconic examples of tropical modernism in the Caribbean. His work, most notably at the University of Puerto Rico (1946-1966) (UPR) and in landmark projects like the San Martin de Porres Church (1948) in Cataño, constituted a breakthrough in Puerto Rican, Caribbean and Latin American architecture. Anchored in the principles of modern architecture, specifically of an organic architecture put forward by his mentor Frank Lloyd Wright (1867-1959), Klumb’s work is deeply rooted in the specificities of the landscape, topography, and climate of Puerto Rico as a tropical island.

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Mobley-Tanaka, Jeannette L. "Gender and Ritual Space during the Pithouse to Pueblo Transition: Subterranean Mealing Rooms in the North American Southwest". American Antiquity 62, n. 3 (luglio 1997): 437–48. http://dx.doi.org/10.2307/282164.

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Architectural patterning in the American Southwest has long been recognized as a solid manifestation of social patterns of Pueblo groups. The organization of pueblos around plazas and kivas emphasizes the importance of male-dominated ritual. The female role in ritual, while limited, centers around the production of food, an aspect that women not only participate in, but also perhaps control. What evidence exists for the antiquity of gender-specific ritual power? Subterranean mealing rooms, which appear in the Anasazi area at the time of the pithouse to pueblo transition, may indicate that these roles are quite ancient and were a part of the shift from informal household to more formal community ritual at such sites. They also may represent increased social stress and a corresponding attempt to alleviate such stress. The disappearance of these features from sites after a relatively short time may indicate the continued development of a religious system in which male-oriented aspects became increasingly dominant and female aspects became peripheral.

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Nochebuena, Maria Cristina Valerdi, Jorge Sosa Oliver e Julia Judith Mundo Hernández. "Art Déco en la arquitectura Colonia Hipódromo Condesa, Cd. de México–Ciudad de Puebla: estudio comparativo". Sztuka Ameryki Łacińskiej 2 (2012): 165–85. http://dx.doi.org/10.15804/sal201208.

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Art Deco was the largest decorative style of the 1920’s and perfect expression of extravagant Paris during that decade. It emerged as a force opposing the historicist academic trend, both in architectural and industrial design that expanded globally and despite the opinions and being ignored by researchers and architecture historians. This paper aims to show through comparative photographic coincidences and discrepancies in two different geographic locations in Mexico, and the features demonstrated in Art Deco style in architecture as a response to meet the needs of architectural spaces, emphasizing housing (among others) for the middle class that developed in that historical moment, as a result of questioning about what strategy would meet its formal characteristics. Formally structured according to the following content: Introduction, background, Art Deco architecture in Mexico, in the Colonia Hipordromo-Condesa and in the city of Puebla concluding with the photographic comparison showing the similarities regarding this style.

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Grasso, Ludmila. "La construcción de los personajes judíos en los Milagros de Nuestra Señora de Gonzalo de Berceo y los Miracles de Nostre Dame de Gautier de Coinci: reescritura y variaciones con respecto a la fuente miracular latina". Medievalia 55, n. 1 (13 dicembre 2023): 37–73. http://dx.doi.org/10.19130/medievalia.2023.55.1/005sw10120x2.

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En este trabajo ahondaremos en el retrato que se hacía sobre los personajes judíos en las colecciones miraculísticas romances los Milagros de Nuestra Señora (mns) de Gonzalo de Berceo y los Miracles de Nostre Dame (MND) de Gautier de Coinci respecto a su fuente latina, Incipiunt Miracula Gloriose Dei Genitricis et Perpetue Virginis Mariae, la cual se transmite en el ms. bne 110. Para ello nos centraremos en tres milagros, de los 17 comunes entre las colecciones romance, en los cuales hallamos a personajes judíos que poseen un rol activo en la narración, a saber: “El niño judío” o “El judezno” (Ponc. 234, MNS n° XVI y MND I Mir 12), “La deuda pagada” o “El mercader de Bizancio” (Ponc. 559, MNS n° XXIII y MND II Mir 18) y “Teófilo” (Ponc. 517b, MNS n° XXIV/XXV y MND I Mir 10).A través del análisis de comparación intentaremos demostrar cómo los procesos de conversión y las tendencias anti-judías de la época tuvieron gran repercusión en las composiciones romances y latina. Con este objetivo, primero, rastrearemos los rasgos con los cuales se presenta y caracteriza a los judíos en las tres colecciones, más allá de los rasgos estereotipados que hallemos. Luego, nos centraremos en las escenas de conversión, ocurran o no, en “El judezno” y “La deuda pagada”. Finalmente, mediante esta labor de cotejo buscaremos demostrar que los diversos públicos y ámbitos de producción de los poetas redundan en posicionamientos diversos respectos al pueblo hebreo y, por consiguiente, en representaciones disímiles de ellos: Coinci mantiene cierta tolerancia amparada en la convicción de la cristianización que contrasta con el tono de desconfianza que sostiene Berceo en sus relatos.

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RIGGS, CHARLES R. "LATE ANCESTRAL PUEBLO OR MOGOLLON PUEBLO? AN ARCHITECTURAL PERSPECTIVE ON IDENTITY". KIVA 70, n. 4 (giugno 2005): 323–48. http://dx.doi.org/10.1179/kiv.2005.70.4.001.

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