Culture and Ecology of Chaco Canyon and the San Juan Basin

220 Chaco Project Synthesisinvestigators examined site locations and associatedroads, pictographs, petroglyphs, and other features inChaco Canyon to pinpoint such locations. Williamsonet al. (1977) published observations that providedaffirmation of her proposal. Two possible solsticeobserving sites (one east of Wijiji and one nearPenasco Blanco) were identified. Both were atdifferent ends of the canyon, both were associatedwith roads, both had clear sun symbols (twoconcentric circles with a dot in the center) painted onthe canyon wall, and both were thought to be goodplaces from which to observe the winter solstice.Given the more central location of Fajada Butteand its prominence in the canyon, Williamson et al.(1977) were surprised that they did not discover similarevidence there. On June 29, 1977, Jay Crotty andAnna Sofaer, members of the Archaeological Societyof New Mexico Rock Art Field School, climbedFajada Butte and observed the interplay of light andshadow around three slabs and two concentric circlespecked on the wall face behind the slabs. Sofaerrecognized the significance of the" Sun Dagger" shapeduring the summer solstice. She initiated a multiyearproject that examined this site and two other petroglyphpanels to the east and west at different times ofthe year (Sofaer and Sinclair 1987; Sofaer, Sinclair,and Doggett 1982; Sofaer, Marshall, and Sinclair1989). The three-slab site marks the solstices andequinoxes, as well as the major and minor lunar standstills.The west side petroglyph site marks the springequinox, and the east and west petroglyph sites marksolar noon. It is debatable whether the exterior cornersof the three slabs on Fajada Butte are intentionallymodified (Sofaer, Zinser, and Sinclair1978, 1979), or whether the curvature is due tonatural erosion (Carlson 1987; Newman et al. 1982).Although Sofaer, Zinser, and Sinclair (1979) andSofaer, Sinclair, and Doggett (1982a) indicate that thethree-slab site on Fajada Butte had potential foranticipating both the solstices and equinoxes, Zeilik(1987) thought the 2 mm linear movement that occurredaround the summer solstice would have beentoo small for detection by the human eye. He suggestedthat this site probably functioned as a sunshrine. Carlson (1987) questioned whether this sitewould have been used to mark lunar standstills,because the historic literature did not indicate thesewere relevant to Pueblo people. Carlson also coneludedthat this site represents a sun shrine that marksthe summer solstice and probably the winter solsticeand equinoxes. He thought the sun-watchers whoknew these events took advantage of the natural rockfall to mark the site with petroglyphs.Dating these sites is difficult. Based on nearbyfeatures (e.g., closeness to roads), the pictographs atthe sun-watching stations near Wijiji and PenascoBlanco have been associated with the Classic period orBonito Phase (Williamson et al. 1977). Yet these twosites are also near the early Basketmaker III villagesthat included great kivas and were probably centers forlocal inhabitants. There is also Navajo reuse of thepictograph site near Wijiji. Sofaer, Zinser, andSinclair (1979) attribute the Fajada Butte site toChacoans living in the canyon between A.D. 950 and1150; the nearby sites are Mesa Verde structures,which suggest A.D. 1220 to 1300 use, a period whenit was customary to live on top of buttes or inrockshelters (Carlson 1987; Zeilik 1985a, 1985c).The Bonito phase associations may not represent anexclusive period of use.At Casa Rinconada, Reyman (1971) notedsolstice rising and setting points; but due to thelocation of the great kiva near mesas, he realized therewould be a need for external points for observationsregarding the sun's exact rising and setting points onthe horizon that could be relayed back. He plottedsuch points, and on inspection found a series ofburned areas to the WSW that rose in altitude, withthe last or highest having a view of the horizon. Oneburned area to the ESE also marked a spot that wouldprovide a view of the horizon. Thus, it was feasiblethat solstices were observed. Observations at CasaRinconada by Williamson et al. (1977) confirmed thatthis structure may have provided a visual display ofshadow and light patterns during the solstice andequinox periods. During these times, rays of lightentering windows or niches in the great kiva cast theirlight on particular niches in the lower part of the wall.Reconstructed walls of this structure and the lack ofknowledge about the original roofing conditions makeit difficult to verify this suggestion. For example, wasthere an outer set of rooms at Casa Rinconada thatwould have blocked light rays coming through thenortheast window (Williamson et al. 1977)? If not,would a post have obstructed the rays' path to NicheE (Zeilik 1984)? A similar situation exists at Pueblo