“Our findings suggest that rather than the acquisition of scarlet macaws being a side-effect of the rise of Chacoan society, there was a causal relationship.
The religious beliefs of Pueblo and nearby indigenous populations have been well-documented and certain aspects continued for a long time.The paper, “Early procurement of scarlet macaws and the emergence of social complexity in Chaco Canyon, NM,” says “historical accounts also demonstrate the presence of scarlet macaws at pueblos in the Rio Grande Valley from the 16th to the 20th centuries.The City of Pueblo has a long and colorful history dating back to 1842, when it was called Fort Pueblo.What brought our city from a small fort in southern Colorado to the backbone of Colorado were the ore mines.Co-author and archaeologist Stephen Plog, the University of Virginia’s David A.
Harrison Professor of Anthropology, worked with Adam S.
A caged macaw observed at Zuni in the 1930s uttered Zuni words and knew the names of several people – surely a significant clue to the value of macaws in general, beyond their iridescent and colorful feathers, as a symbolic vehicle bearing multiple, quasi-human qualities.” Plog elaborated: “Birds are in part agents with the power to convey messages.
They could bring rain or favorable conditions through their interaction between the Earth and the powers that be.” To this day, the Pueblo consider Chaco Canyon a sacred place, Plog said, and not much archaeological excavation is currently being done.
The radiocarbon dating project, led by Plog, Watson, and Kennett, showed that the bird remains came from as early as the late A. The scarlet macaw is a species of large parrot with red, blue and yellow feathers.
The rare birds, which probably came from the Gulf Coast region of Mexico, were a sign of prestige and their feathers used in religious ritual, Plog said.
Pueblo Bonito, with about 650 rooms in the largest of the great houses of Chaco Canyon, is where most of the macaws were recovered.