 Is that good? Am I yelling? I hope not. Anyway, thank you for inviting me. I'd like to begin by saying archaeology is often focused on isolating and defining a style variant to particular artifacts, with many suggesting that it is the specific social correlates that cannot be determined. This is not entirely true of all material culture. Anthropologist Clifford Gertz reminds us that we must attempt to make sense of the logic of their ways, the people of the past, within the logic of our own, which is an evidence-based science. Today, I explore the idea of the logic of their ways by examining a cultural keystone species approach to artifact analysis, and explore the material culture of San Canyon Pueblo, a late 13th century ancestral Pueblo and village in southwestern Colorado. If any site on the North American continent is anthropomorphic to its core, it is this one. But what is anthropomorphism? It is a cognitive strategy that embodies existential, sociocultural, and biological realities. And it seems to inhabit humanity's essential nature. We make our gods anthropomorphic in all traditions by making similar, comparing, and likening them to us and us to them. We ascribe the human form to the forever non-human, a kind of soul-making where art is its natural language. Humans use animals to draw not just pictures of ourselves, but elaborate pictures of ourselves. Animals are universally key metaphors for the concerns of humanity. And we use animal categories to understand society and human categories to understand animals. E.O. Wilson suggests that our special interest in animals is genetic. Of course, this makes perfect sense, because we are animals. We have a minimum of 6 to 8 million years of understanding the world through looking out from the shelter of the cave into the world of animals. Social zoo archaeologist Marisol Russell writes the following. Humanity in all times have interacted with wild animals in many ways, watching and studying them, driving them away, depicting them, imitating them, invoking them in myths and rituals, worshiping them, and collecting them. For archaeologists, it is in the killing of them that we base our interpretations. To attribute human qualities such as cognition, emotion, and intentionality to animals and in archaeology continues to be criticized as unscientific and naive, bordering on the observed. Our capacity, however, to recognize ourselves not only in the mirror, but in the universe itself, naive and observed and observed, fantastical and fearful, as that may be, is what makes humanity so singularly unique. What is required if we are to move forward, writes Christopher Tilly, is not a theory of things in general, but a theory of particular kinds of things understood in material and social and historical contexts. Anthropomorphism is one of those particular kinds of things. The work of ethnobiologist Ann Garibaldi and Nancy Turner of the University of Victoria, British Columbia gives a roadmap to typologizing social correlates of what they term species of elevated cultural significance. In the same manner as ecological keystone species assert considerable influence on the ecosystems they write, cultural keystone species assert considerable influence on cultural systems. Both are a fundamental requirement of ecological and social equilibrium. All keystone species cannot be easily replaced. Their loss dramatically changes the structure of the social and ecological environment. They not only profoundly affect how people think, act, and feel. They shape how people think, act, and feel. I've adapted the keystone species concept to suggest five categories that can be used to identify evidence of elevated cultural significance of anthropomorphism in material culture. One is anthropomorphic realism. So there is a realistic depiction of anthropomorphic thought. It may occur in conjunction with other symbolic forms. Multiplicity, anthropomorphism shows up in various domains, floral and faunal, art, architecture, material cultures such as pottery and technology. Uniqueness, anthropomorphism, or a specific anthropomorphism occurs only in a particular configuration and cannot be easily replaced. Contextuality is contextually specific on some level, such as a particular use, a placement, a locale, and durability. Do we see similar evidence through time and across space? And today I focus on just two areas at San Canyon Pueblo, and I'll show you a picture of them in a minute. San Canyon Pueblo is located in southwestern Colorado on the border with Arizona and Utah in the central United States. It was occupied as were most villages in this region and period a short 40-some years by approximately 500 people. Subsistence consisted of wild turkey domestication and maize agriculture as their ancestors did before them. The site is constructed in the shape of what we would recognize as a letter D around a canyon head on a mesa top. The village is bisected by a deep ravine that drains the natural spring into the canyon below. San Canyon Pueblo has a unique D-shaped building that contains two kivas, ceremonial structures, enclosed within a bywall of connecting rooms. Cliff edge construction, a two-story enclosing wall, and enclosed domestic water supply clearly indicated deepening concern for safety. And the concern for safety was proven around AD 1280 when San Canyon Pueblo was attacked and finally abandoned. The village's most vulnerable residents, the young, the elderly, and the sick were not just killed. Some were ritually cannibalized in a horrific show of terror and power. So I'm gonna focus on just two areas of the site today. Block 100, which is up in the northwest there, at the curve of the bow of the D. And block 1500, which we know as the D-shaped building, which is outlined right there. Moving into the metaphysical world of the Pueblo, situate San Canyon within an ideology. Pueblo religion is founded on the process of migration from lower worlds and transformations to becoming fully human. The first world consisted of people who began life as insects, evolving into human form in the third world. Migration to the fourth world in which we all live today was due to human transgressions that caused its destruction and the need for the ultimate overarching anthropomorphic entity, the Sunfather, to force the people in effect to be reborn. Pueblo myth is dominated by such entities, three of which are evident at San Canyon Pueblo. And these are the Sunfather, creator of the Pueblo people and his twin sons, known as the elder and younger warrior brothers. The warrior brothers provide help as a people journey back to the place of their emergence to reunite with past relatives. The firstborn, the elder brother, intercedes in human affairs first, often impulsively. His errors are then corrected by the younger twin called Echo, born later and is more circumspect. The Sunfather emerges from the world below at dawn each day. His emergence transforms the color of the sky as he journeys across the heavens to the west at sunset. At midday, he hands over his sun shield to the twins as depicted in this rock art shown here in that bottom photo. At midday too, a shift in the influence of the twins corresponds with the cardinal directions. During the sun's journey in the east, the elder brother dominates, associated with the gray and yellow light of dawn and early morning. After midday, as the sun passes into the west, the younger brother dominates as the sky turns blue and gradually darkens. A story tells of the elder twin's impulsive encounter with a bear. Using his rainbow bow and lightning arrow, he shoots the standing bear at Shiprock pictured here and is located on the Navajo Nation in New Mexico. The elder brother's arrow damages the bear's back. Ever after causing bears to walk on forefeet with a low, slung head and a hidden gaze, according to tradition, the bear can now see without being seen to see. The younger brother chooses the bear clan as his ceremonial father on earth. Today, as in the past, it is common that bear clan leaders are village leaders. Their most potent power, however, comes with the bear clan shaman, who has gifted the ability to see disease, a kind of second sight not seen by others. And in order to do this, however, he must transform through the consumption of a narcotic plant to become an actual bear. Across the region, footprints on rock tell the story of the bear clan shaman and his transformation. At Newspaper Rock in Utah, human and bear prints transform, some with six toes, a genetic anomaly known as polydacty. A small white aster in the upper left photo there is called bear medicine in Pueblo languages associated with that narcotic route. The west-oriented tower at San Canaan Pueblo contains a petroglyph of a concentric circle and an effigy currently described as a lamb's head. The effigy matches the image of the bear clan in a mural on the west wall of the warrior's room at Wulpi Pueblo in Arizona, drawn by archeologist Jesse Walter Fuchs in 1902. Concentric circles are described as echo or medicine man today linking the shaman to the younger brother and echo at San Canaan Pueblo. A petroglyph on the west wall of the tower entry room may represent the wounding of the bear at Shiprock pecked on the floor in one of the adjacent. And that's the top image there. It looks kind of like a duck. But I call it the roaring bear pecked on the floor of one of the adjacent. Kivas is the flute player, an image with a multiplicity of meanings that may plausibly reference the blue flute society and the cacada, a bear clan associate we know through ethnography. A black and white bowl painted with geometric-like imagery matches the head, eye, legs, and tail feathers of the local sandhill crane, the bones of which were found in the midden. The sandhill crane is the medicine partner of the bear. In an adjacent room, the remains of an older robust male shows skeletal anomalies that include six toes on one foot. A unique pottery box in the room next door containing plant imagery matches historical descriptions of the clione or bee plant, notable in Pueblo culture for pottery paint, but also for general and ceremonial medicine. It is also in a family of plants with anti-inflammatory, anti-cancer, and analgesic properties. Many of the human remains at San Canyon Pueblo indicate a clear need for medicine during their lifetimes. This structure located on a cliff edge with other structures hidden below is East and West Kivas, and its building sequence all testified to the shape of the rising and setting sun. The sunfather, effectively built in architecture and orientation. The twin kivas of slightly different size and positioning, which is unusual at San Canyon, all suggest the hidden place of the womb of the fourth world containing two separated paternal twins and the place of emergence. The fact that the Pueblo people refer to certain buildings as sunrise and sunset kivas is indication enough that these mythic ideas are of long duration. The construction sequence here indicates long term planning to capture the language of the twins, the bywall with its surrounding rooms, and the East Kiva were constructed 10 years before the West Kiva. So there's a considerable commitment to this imagery. Effectively, a West oriented echo of its Eastern counterpart. The cultural keystone species approach is a particularly logical method to show multiple lines of evidence in support of cognitive archeology in the realm of anthropomorphic analysis. Using archeological, historic, and ethnographic data, everything about San Canyon Pueblos says anthropomorphic thought. Using a cultural keystone species approach, the elevated significance of anthropomorphic artifacts and effigy, a bowl, art, architecture. Support direct links to written documents and the daily lives of the peoples today, providing a deeply meaningful account of life at San Canyon. We understand now that there were clans present. There was disease. There was the attempted mitigation of disease through shamanic practice and partner groups such as the crane and flute. These avenues also allow further data that influence how we can view the final warfare events, plausibly as a social response to a particular ideology that failed during a time of drought. The analysis of similar sites may provide additional support for anthropomorphic archeology in this part of Colorado. Thank you.