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.

我们检查了从新墨西哥州中部山羊泉普韦布洛回收的三种地质资源中收集的来源数据。我们的目标是超越简单地记录组成数据中的模式；相反，我们开发了一种叙述，探索人们的知识和偏好如何导致这些模式中揭示的文化和物质决定的选择。我们的分析提供的证据表明，山羊泉普韦布洛的居民并不主要依赖当地的地质资源来制作釉料或黑曜石工具。然而，他们确实利用了当地的蓝绿色矿物来制作装饰品。我们认为，乡村工匠至少部分地根据多种特定手工艺和以社区为中心的民族矿物学来构造他们对原材料的使用，这些矿物学可能通过持续使用而将这些材料的来源构成为具有历史或宇宙学意义的地方。因此，山羊泉普韦布洛幸存的物质文化反映了日常信仰、实践和社会关系，这些信仰、实践和社会关系将这个村庄与更广泛的相互关联的祖先普韦布洛任务景观和知识景观连接起来。