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We examine provenance data collected from three types of geological resources recovered at Goat Spring Pueblo in central New Mexico. Our goal is to move beyond simply documenting patterns in compositional data; rather, we develop a narrative that explores how people's knowledge and preferences resulted in culturally and materially determined choices as revealed in those patterns. Our analyses provide evidence that residents of Goat Spring Pueblo did not rely primarily on local geological sources for the creation of their glaze paints or obsidian tools. They did, however, utilize a locally available blue-green mineral for creation of their ornaments. We argue that village artisans structured their use of raw materials at least in part according to multiple craft-specific and community-centered ethnomineralogies that likely constituted the sources of these materials as historically or cosmologically meaningful places through their persistent use. Consequently, the surviving material culture at Goat Spring Pueblo reflects day-to-day beliefs, practices, and social relationships that connected this village to a broader mosaic of interconnected Ancestral Pueblo taskscapes and knowledgescapes. [ABSTRACT FROM AUTHOR]

We developed a new approach to identify vulnerabilities to water insecurity across entire archaeological culture areas by combining a paleohydrological model of the sensitivites of hydrological systems to droughts with least-cost analyses of the costs to acquire domestic water. Using a custom Python script integrated into ArcGIS Pro software, we calculated the pairwise one-way cost in time for walking between 225 water sources and 5,446 Ancestral Pueblo cultural sites across the Jemez and Pajarito Plateaus of the Jemez Mountains, New Mexico. This allowed us to identify whether periodic hydrological droughts occurring between AD 1100 and 1700 increased water acquisition costs across these regions.We found that hydrological droughts increased travel times in both regions to durations exceeding modern standards for water insecurity. Beginning in the fourteenth century, greater underlying hydrogeological sensitivities to droughts and the decline of a dual-residence pattern caused by population losses made the remaining aggregated communities of the Pajarito Plateau much more vulnerable to water insecurity than those on the Jemez Plateau. This would have upended long-standing relationships between communities and water on the Pajarito Plateau during a time when socioeconomic integration across the northern Rio Grande Valley pulled people toward valley bottoms. [ABSTRACT FROM AUTHOR]

Landscape archaeology has been widely used as a framework for understanding the myriad ways in which people lived in their natural and built environments. In this study, we use systematic survey data in conjunction with ceramic chronology building to explore how residents of the Lion Mountain area in Central New Mexico created and sustained community landscapes over time as memories and stories became linked with specific places. We combine practice theory with the concept of social memory to show that these residents used their community landscape to both maintain and transform community identity over multiple generations. To strengthen our argument, we use a dual temporal approach, considering our data both by "looking back" and "looking forward" in time relative to the residents living on the landscape. Ultimately, we argue that residents of the Lion Mountain Community lived and died within a community landscape of their making. This community landscape, which was maintained and transformed through collective memory, included significant landmarks and entailed participation in specific networks, helping to reinforce community identity over time. [ABSTRACT FROM AUTHOR]