Here's a look at the Anasazi language from a wonderful and fascinating site about them called
Sipapu: The Anasazi Emergence Into the Cyber World http://sipapu.gsu.edu/(and there's a link there about Anasazi architecture, Jazzo):
from the site:
[What is a "Sipapu"?
Pueblo histories and religion recognize two kinds of sipapus: The first is the original sipapu, through which First People entered the current world from the Third or Lower World (with the flute-playing Locust leading the way). Different Pueblo groups have different views as to where the original sipapu is located. Pueblos believe that the dead pass into the spirit world through the sipapu. Once upon a time, the dead would have been able to reemerge after a few days and their bodies revived, but Pueblo history says that Coyote covered the sipapu with a stone, and now only spirits, such as the kachinas, can pass through sipapus.
The second kind of sipapu is a current passage to the Third World, which can be found as small holes or even more elaborate structures in kivas. Special bodies of water or even special places in the landscape are also often considered to be sipapus. These sipapus are the means of communication with the spirits.]
LANGUAGE CITATION:
>Did The Anasazi have a written language of any kind or keep any records of their life? What language was spoken?
No, the Anasazi did not have any written language; in fact, none of the prehistoric inhabitants of North America above Mexico had any writing in the sense of being able to convey complex messages using a common set of known symbols. However, the Anasazi did leave behind a lot of rock art: petroglyphs pecked or carved into rock and pictographs painted onto rock. The images are most often representative rather than completely abstract, although abstract forms do appear, and many of the images appear to represent unreal entities. Anasazi rock art no doubt had important meanings to the Anasazi, and may have even been used to convey various messages. However, determining these meanings is a very difficult task for archaeologists. A few scholars have pursued innovative studies in which living Pueblo descendents of the Anasazi are queried for rock art meanings, under the assumption that Pueblo interpretations of the symbols would be very similar to the Anasazi's own meanings. Using this approach, for example, specific symbols have been associated with specific Pueblo clans, which in turn suggests that the Anasazi were using the symbols to indicate similar clan organizations. This approach has its problems, but it is so far the best way to interpret what the Anasazi might have been conveying with their rock art (besides saying "it sort of looks like a bug, or an alien, or whatever"!).
In a similar vein, there are also various symbols that the Anasazi used on pottery or basketry. In many cases, these are same symbols that are seen in the rock art, and accordingly attempts to interpret them have relied on direct analogy between the living Pueblos and their Anasazi ancestors.
Regarding the spoken language of the Anasazi, the probable descendents of the Anasazi--the Pueblo Indians who live in the Southwest today--speak a variety of different languages, some of which are not related to one another at all. The problem is that in prehistoric times, just as today, people moved around a lot, and during some particularly momentous times, there were mass migrations that often brought people from other regions into the northern Southwest where they began to live with the Anasazi. So, for example, the Zuni Indians of today may speak a language that has its roots in southern Arizona among non-Anasazi people. The Hopi, similarly, may have gained their language through in-migration of people from the Great Basin area of Utah and Nevada. This is an area of research that is still wide open!<
