Magic and witchcraft, classic topics in the anthropology of religion, involve everyday things such as ashes, ceramics, minerals, shell, and projectile points. In many cultures, people attribute agency to such artifacts, as well as architecture, begging the question what is the archaeological record of such animate beings? To understand past human lifeways more fully, we need to explore the formation processes associated with the interaction between people and other non-human actors. For example, what might we learn from a burned pueblo whose rooms contain ash, projectile points, crystals, and other items? In this paper we argue that deposits in ritually closed pueblos of the North American Southwest, like many other Neolithic villages, likely contain purposely deposited objects in an effort to neutralize the anima left in these places and to prophylactically protect their former inhabitants from future witchcraft. We present Cottonwood Spring Pueblo, New Mexico, as a case study.

魔法和巫术是宗教人类学的经典话题，涉及骨灰、陶瓷、矿物、贝壳和弹头等日常用品。在许多文化中，人们将能动性归因于此类人工制品和建筑，不禁要问此类生物的考古记录是什么？为了更全面地了解过去人类的生活方式，我们需要探索与人与其他非人类行为者之间的互动相关的形成过程。例如，我们可以从房间里有灰烬、射弹点、水晶和其他物品的被烧毁的普韦布洛学到什么？在本文中，我们认为，与许多其他新石器时代村庄一样，北美西南部仪式封闭的普韦布洛的沉积物，可能包含故意存放的物品，以努力中和留在这些地方的阿尼玛，并预防性地保护他们以前的居民免受未来巫术的侵害。我们将新墨西哥州卡顿伍德斯普韦布洛镇作为案例研究。