AbstractThis question, which was answered affirmatively as early as 1716 by the missionary Velarde and more recently by some archaeologists, is reviewed in terms of trend and tradition through the archaeological and ethnographic sequence, ceramic, architectural, and other comparisons, the acculturational history of Pimas and Yumans, the broader context of the postcontact period, and the complete lack of archaeological evidence for the prehistoric Pima. The concept of a Hohokam-Pima continuum is accepted, although aboriginal Pima culture is seen as a product of multiple cultural influences.