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DRESSING THE PERSON: CLOTHING AND IDENTITY IN THE CASAS GRANDES WORLD

Published online by Cambridge University Press:  05 May 2017

Christine S. VanPool ,
Todd L. VanPool  and
Lauren W. Downs
Christine S. VanPool*
Affiliation:
112 Swallow Hall, Department of Anthropology, University of Missouri, Columbia, MO 65211, USA
Todd L. VanPool*
Affiliation:
112 Swallow Hall, Department of Anthropology, University of Missouri, Columbia, MO 65211, USA
Lauren W. Downs
Affiliation:
AECOM, 401 West A Street, Suite 1200, San Diego, CA 92101, USA (Lauren.Downs@aecom.com)
*
(vanpoolc@missouri.edu; vanpoolt@missouri.edu, corresponding authors)
(vanpoolc@missouri.edu; vanpoolt@missouri.edu, corresponding authors)
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Abstract

Casas Grandes Medio–period (A.D. 1200–1450) human effigies are unique in the North American Southwest in that they depict primary and secondary sexual traits, making determination of sex and gender roles possible. Here, we build on previous discussions by considering the importance of depictions of clothing (e.g., belts and sashes), personal adornments (e.g., necklaces and bracelets), facial decorations, and other aspects of dress. We find that Medio-period symbolism for males and females was based on gender complementary that combined the productive, reproductive, and ritual activities of men and women within a single symbolic and ritual system. Some clothing styles are found on both males and females (e.g., arm bands), but there are also sex-based differences. Women wear low horizontal belts across their hips, whereas men primarily wear sandals and elaborate headbands. Aspects of dress also appear to be continued from previous cultures such as the Classic Mimbres (A.D. 1000–1150) and continued into historic northern Mexican and southwestern groups (e.g., headgear and some sandal types). Ultimately, we find that males have more elaborate dress and are associated with a specific set of ritually important symbols. Females are associated with cloud/fertility symbolism, sternal decorations, and birds.

La cultura de Paquimé (Casas Grandes) floreció durante el periodo medio (1200--1450 d.C.). Sus artesanos fabricaron efigies humanas únicas en el Suroeste norteamericano. Estas figuras presentan rasgos sexuales primarios y secundarios, facilitando la determinación del sexo y de los papeles de género. Con base en debates anteriores, en este trabajo consideramos la importancia de las descripciones de las prendas de ropa (por ejemplo, cinturones y fajas), adornos personales (por ejemplo, collares y pulseras), decoraciones faciales y otros aspectos del vestuario. Observamos que el simbolismo del periodo medio estuvo basado en la complementariedad de género que combinaba actividades productivas, reproductivas y rituales de mujeres y varones dentro de un solo sistema simbólico y ritual. Algunos estilos de ropa se encuentran en mujeres y varones (por ejemplo, brazaletes de brazo), pero también hay diferencias basadas en el sexo. Las mujeres usan correas horizontales en las caderas, mientras que los varones usan principalmente sandalias y cintas para el cabello. Algunos aspectos del vestuario también parecen ser una continuación de culturas anteriores, como los mimbres del periodo clásico (1000–1150 d.C.), y persistieron hasta el periodo histórico en el norte de México y el suroeste de Norteamérica (por ejemplo, las cintas de cabello y algunos tipos de sandalias). Por ultimo, observamos que los varones usan vestidos más elaborados y están asociados a un conjunto específico de símbolos ritualmente importantes. Las mujeres están asociadas a simbolismo de nubes y fertilidad, decoraciones esternales y aves.

Type
Articles
Information
American Antiquity , Volume 82 , Issue 2 , April 2017 , pp. 262 - 287
Copyright
Copyright © 2017 by the Society for American Archaeology 

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