There is a Native American Tribe whose oral traditions seem to corroborate the existence of these glyphs.

According to the Hopi story of emergence from “the underworld”,  when the Hopi lived beneath the surface of the land, they could hear "Masaaw" walking on the surface and they desired to emerge to the surface. To accomplice this they emerged from a “reed” to the surface thru a whole called the “Sipapu”. To this day, the Hopi are told to offer their prayers back to the underworld by talking back thru the sipapu and the reed to the original hole of emergence in the “Grand Canyon”… 

The Hopi refer to a time before "roots were solidified" at the village of Old Oraibi as as their “migrations period”.  During this time of migration, they were commanded by “Masaaw” to make "marks upon the rock to show where they traveled" and lived. These marks, on cliffs, were to be used in the last days as a land ownership claim for the Hopi people. They were also commanded to make shrines, or holy places to offer prayers.

Could these symbols be ancient Anazasi prayer shrines? With the hole in the circle being the sipapu and the straight line being the reed and the line always running to the edge of the rock… possibly signifying the “Grand Canyon”. Are the differences among glyphs, of additional lines, circles, or holes, simply showing use by different clans? 

The research team found ( after returning to the glyphs many times over the last six years) that several of these glyphs are being used as native "holy places". 

For what should be obvious reasons of respect,  no evidence of this fact will be presented here. However, perhaps by coincidence,  the  Paleo-Hebraic theory again lends support to this theory.

The Hebrew letter  written in Paleo-Hebraic is  , Rabbin associated the Kolph with "Temple Offering": 
  "If a man were to find a Jar with a  written on it, the contents were considered 'consecrated unto God'. (Maaser Sheni 4:11)  The key phrase here is 'Kodesh La HaShem'or 'Holiness to the Lord' ". 

  It has also been suggested by Midrash Alpha Beit, that

"...since the temple (in Jerusalem) had been destroyed, and the offering no longer available to make our prayers effective, everyday [the faithful] should recite 100 blessings as a substitute."

What if the ideas are similar? Instead of inscribing the symbol on the offering... the worshiper simply placed the offering on the inscription? Same concept, only in reverse.