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- Storage and Food Processing
Numerous storage rooms within the pueblo attest to a constant preparedness for crop failure. People likely had some of last year's corn on hand at this year's harvest. Perhaps this room served for storage and food processing. Imagine corn stacked like cordwood, or gathered foods such as piñon nuts, rice grass seeds, and juniper berries secured in clay seed jars. Water jars undoubtedly sat here too. Hours spent at these grinding stones reduced corn and seeds to flour. - Ballcourt
The reconstructed ballcourt was an unusual structure. Known ballcourts in the Southwest were not masonry. This court may have had multiple functions: a place where special ceremonies were held, where competitive games took place for socialization, or where children played a game of stick and ball, similar to hockey. After rains, it may have served as a reservoir. Some archaeologists think valuables changed hands through ritual events such as ball games. People living to the south (Hohokam tradition) had shells, salt, cotton, and a ballcourt in every town. People to the east in the Chaco region (Ancestral Puebloan tradition) has Mesoamerican macaws, copper, and turquoise to trade. A ballcourt at Wupatki could function as a link between distant regions. Trade valuables from both regions ended up here. Sandals trod far and wide, maintaining trade networks that helped meet mutual needs and improved the quality of life. When materials, innovations, and ideas came to communities, all knew what others had to offer. - Wupatki Pueblo and Surrounding Features
"For its time and place there was no other pueblo like Wupatki. It was in all probability the tallest, largest, and perhaps the richest and most influential pueblo in the area." -E. Brennan and C. Downum, from Report of Findings Prestabilization Documentation for Wupatki Pueblo
People gathered here during the 1100s and what began as family housing grew into this 100-room pueblo with a tower, community room, and ceremonial ballcourt. Located near the crossroads of east-west and north-south travel routes, the pueblo evolved to serve a community heavily engaged not only in farming but also in ceremony, trade, and crafts specialization. By 1190, as many as 2,000 people lived within a day's walk and Wupatki Pueblo was the largest building for at least 50 miles. Archaeologists are challenged to define a cultural identity for Wupatki Pueblo with its intriguing blend of Kayenta and Sinagua architectural styles and more than 100 pottery types. - Introduction to the Trail
Length: 1/2 mile (0.8 km) round trip. Time required: 45 minutes Terrain: Paved with some steps and inclines. Wheelchair accessible to overlook, beyond with assistance.
The farming settlement of Wupatki was unique. To appreciate why, we have to start by thinking big. From roughly 400 to 1700, culture in the Southwest was distinguished by farming, pottery, villages, seasonal moves, and large scale migrations. Major settlement systems were in place by 1100 in Chaco Canyon, the Phoenix Basin, and northern Mesoamerica. With favorable climates for agriculture and room to grow, the Southwest's farming population was reaching a peak. Until the mid-1100s, Wupatki remained a "frontier" between established groups, defined by archeologists as Sinagua, Cohonina, and Kayenta. Then, in one of the warmest, driest places on the Colorado Plateau, life flourished. This became a densely populated landscape supporting a complex society where people, goods, and ideas converged. - Leaving Wupatki
Villages like Wupatki were purposely settled and left for reasons we may never fully understand. After roughly 150 years here, maybe life ceased to be good. Perhaps the rumor of a better life in another village was worth investigating. Maybe, as some Hopi believe, the people stayed too long here and failed to lead moral and responsible lives. Ensuing social and environmental catastrophes were signals to resume migrations to find and settle the place where Hopi live to this day. By 1300, across the region people had moved into villages even larger than Wupatki. Those living here joined others at places like Homol'ovi along the Little Colorado River (near present day Winslow, Arizona) or at villages south of Walnut Canyon. According to clan histories, some went directly east to the Hopi Mesas. A few undoubtedly chose to stay behind. Today this village rests silent but not forgotten. Though it is no longer physically occupied, Hopi and Zuni people believe those who lived and died here remain as spiritual guardians. Descendants visit periodically to enrich their personal understanding of their clan histories. Wupatki is remembered and cared for, not abandoned.
"...for us life is shrouded in mystery and the world defies explanation...humans do not need to know everything there is to be known. The human past, we feel, is a universal past. No one can claim it, and no one can ever know it completely." -Rina Swentzell, Pueblo Santa Clara - Unexcavated Rooms
This section of the pueblo remains unexcavated. These rooms represent an opportunity to learn more about the past, but the knowledge comes at a cost. Excavation disturbs the site, and potentially, the people and artifacts buried there. Collected materials require elaborate conservation and storage methods; in the ground, this arid climate preserves artifacts almost indefinitely, free of charge. In the past, few people challenged the purposes of archaeological investigation, but today many voice concerns about disturbing sites. Should rooms be excavated, unearthing pots and other items? Possessions were intended, by those who buried or left them behind, to remain as placed, acted upon by time and the elements. Excavation represents a curiosity foreign to American Indian culture and often considered culturally offensive. Do objects from the past serve as legitimate educational tools, or is that notion unimportant or even wrong? - Roof Beams
The two beams at the rear of the room above have been in place for 800 years. Tree-ring dates obtained from various beams in the pueblo span from 1106 to 1220 but cluster around three periods: 1137, 1160, and 1190. This suggests specific periods of construction, or at least beam cutting. Many room walls also abut one another-evidence that a room was added on to one already in place. Perhaps the various building phases mark the arrival of clans, each bringing something different to the community, resulting in the "cultural brew" that makes Wupatki so unusual. Some archeologists see cultural traditions, such as Sinagua and Kayenta, not as "people" or genetic and ethnic groups, but rather as inhabited geographic regions experiencing a dynamic ebb-and-flow of populations. Migrations brought people together creating cultural dominance in some areas and shared cultural traits in others. Seen this way, specific traditions such as black-on-white pottery and T-shaped doorways could have been maintained over centuries by peoples of different linguistic and ethnic backgrounds. - Reconstructed Rooms, 1930s vs. 2011
Park rangers once lived in this pueblo. The two rooms above were reconstructed to house employees Jimmy and Sallie Brewer, and Davy and Corky Jones during the 1930s. They hauled water from the nearby spring, but had the luxury of cooking with propane. Jones excavated a small adjoining storage room to house a gas refrigerator; commercial electricity did not arrive until 1959. The government, of course, charged them rent - $10 per month! "Those were the two rooms we were to live in. At the top of the ladder was the room used as a bedroom and office, and (to the right) the beautiful sunny little kitchen. The water was in a barrel behind a niche in the kitchen wall... Davy pumped the water in once a week, fifty-five gallons, and that sufficed for everything. We took our baths there unless it was a special occasion, when we would go down to where the spring ran out to the sheep troughs. There was more water that way, but there were apt to be sheep and Navajos, too." -Corky Jones, from Letters from Wupatki
Reconstructed rooms may help us to visualize the past and identify more closely with the inhabitants. But, the mental images we construct and conclusions we draw likely mirror our present rather than reflect the world in which they lived. Reconstructions lead us to believe we know the past, when in reality, so much will never be known. Like other reconstructions, these walls and roofs were removed in the 1950s. - The Blowhole
This intriguing geological feature was unearthed during the 1965 excavations of the Wupatki Ballcourt. After its discovery, the National Park Service bricked in the opening, giving the blowhole the appearance it has today and allowing visitors the experience of feeling the rush of air from the opening. It is unknown if the people of Wupatki were aware of the blowhole, and if they were, what significance the feature may have held to prehistoric people. - Room 73, 1930s vs. 2011
Other people have come and gone since the original occupants. During the late 1800s, Basque sheepherders stayed here briefly, enlarging this doorway and occupying the room beyond. Local prospector Ben Doney pothunted Wupatki, amassing an impressive collection of artifacts. Concern over looting at Wupatki led to its protection as a national monument in 1924. Later expansion of the monument included some land historically used since the mid-1800s by Navajo naat' áanii (headman) Peshlakai Etsidi and his descendants. These Diné families grazed sheep here, moving seasonally between numerous camps, leaving behind more than 60 residential sites. Their history is intertwined with that of the monument. They remain intimately tied to the Wupatki landscape.
Rooms on this end of the pueblo were excavated and reconstructed to serve as an office and museum. The National Park Service now has a policy of stabilizing buildings in their existing state. The 1930s reconstructions were removed in 1950. - Burials at Wupatki
People were often buried in rooms such as this; consequently, graves and beliefs were inadvertently violated when this site was excavated. The Native American Graves Protection and Repatriation Ace of 1990 (NAGPRA), asserts that the present day American Indian tribes affiliated with archaeological sites have rights and beliefs to be protected. This Act helps ensure that decisions about these places reflect the values and wishes of those who were here before. As tribes exert more control over their heritage, diverse opinions about appropriate treatment of archaeological sites emerge. As an example, most Puebloan groups believe if human creations were made to last forever and not let to die, "the world would get filled up, and the purpose of living would disappear." This philosophy challenges National Park Service mandates to preserve and perpetuate the physical remains of the past.
Look for a doorway filled in with stones. Why would the occupants close off a doorway?