This article revises the spatial and temporal boundaries of the Casas Grandes tradition associated with northwest Chihuahua, Mexico, based on new data collected in neighboring northeastern Sonora. The Casas Grandes tradition attained its greatest extent during the Medio period (AD 1200–1450/1500) followed by a dramatic demographic and political collapse. Hunter-gatherer groups subsequently occupied most of northwest Chihuahua. Data from the Fronteras Valley, Sonora, presents an alternative scenario, with a clear pattern of cultural continuity from the eleventh century to the colonial period in which sedentary farmers occupied the same landscapes and occasionally the same villages. These observations contribute to our understanding of the spread and subsequent demise of the Casas Grandes tradition in hinterland regions. For the Fronteras Valley, we infer that immigrant groups originally introduced Casas Grandes traditions and that uneven participation in a suite of shared religious beliefs and practices was common to all the hinterlands.

Using evidence of dress modes, metallurgy, mortuary structures, and language, Anawalt (1992) presents a model of the impact of Ecuadorean trading colonies on West Mexican prehistory. But the model is built on inaccurate data about the Tarascans, and simplifies, to the point of distortion, the prehistory of the region. Furthermore, by linking the hypothesized Ecuadorean colonies to a semi-mesoamerican quality that is assumed to characterize West Mexico, Anawalt perpetuates a normative, typological approach to the definition of Mesoamerica and the study of cultural interaction.

Between AD 100 and 800, the Moche culture emerged on the north coast of Peru. Diverse debates surround the nature of Moche territorial and political centralization, sociopolitical identities, and the internal social diversity of Moche society. Here we address some of these issues in a biodistance study based on phenotypic variation of inherited dental traits within and between 36 individuals in the royal tombs of Sipán (Lambayeque valley), Úcupe (Zaña valley), and Dos Cabezas (Jequetepeque valley). Metric and nonmetric dental trait data were analyzed using hierarchical cluster and R-matrix analyses. The results independently indicate that the highest-level Sipán and Dos Cabezas lords likely represented different endogamous kin groups, while limited gene flow occurred between groups of Moche lower nobility between the Lambayeque and Jequetepeque regions. Although biology and material cultural link the Lord of Úcupe to Dos Cabezas, many objects in his tomb demonstrate his participation the world of the Sipán elites. These Moche lords were, on some levels, bioculturally interconnected. Nonetheless, the data broadly lend support to a “many Moches” model of sociopolitical structure, further casting doubt on earlier one-dimensional visions of a centralized hegemonic Moche polity.

This article presents results from the excavation and analysis of 11 slab-cist tombs associated with the site of Ayawiri, one of the largest hillforts in the western Lake Titicaca Basin during the Late Intermediate period (LIP; AD 1100–1450). These semi-subterranean tombs typically contain commingled human remains. Variation between and within tombs in the number of individuals, the body parts represented, and the degree of skeletal articulation points to a complex burial practice that likely involved tomb reopening, successive burial, and even the deposition of select body parts. Demographic and mortuary profiles suggest that burial practices were decentralized and flexible, structured by shared attitudes toward “the dead” and the dead body but also subject to the prerogatives and preferences of semi-autonomous corporate groups. This study advances our understanding of a lesser-known mortuary tradition in the Lake Titicaca Basin—one long overshadowed by more prominent burial towers (chullpas)—and sheds new light on the complex interactions that took place between the living and the dead during the LIP.

We examined copper production at the archaeological site of El Manchón, located in the Sierra Madre del Sur of Guerrero, using archaeological, historical, ethnographic, and materials engineering data. Thirty-six AMS wood charcoal samples from El Manchón, analyzed using Bayseian statistics, date the two domestic sectors of El Manchón from cal AD 1250–1440 (Sector 1) and cal AD 1280–1680 (Sector 3). The smelting sector (Sector 2) contains copper ore and slag and dates to cal AD 1630–1825. Historical sources show that the Spanish had no experience smelting copper metal and were forced to negotiate with indigenous specialists to acquire smelted copper. These specialists provided it in return for tax exemptions and other economic privileges. The indigenous specialists requested iron tools for mining; the Spanish suggested introducing bellows to smelt copper in volume. In the smelting sector we excavated the stone foundations and a slag cake that conform to the dimensions of a hand-powered bellows-driven furnace in which the copper ore was smelted in a circular depression known as a cendrada. Thus far, this furnace design has only been excavated at El Manchón. This bellows-powered furnace was likely operated by indigenous Manchón specialists, who probably initially smelted copper using the more ancient blowpipe technology. The dates for the smelting and occupation of El Manchón overlap.

New radiocarbon dates and excavations show that Buen Suceso (OSE-M-2M-4) in Santa Elena, Ecuador, was occupied between 3700 and 1425 BC. These dates demonstrate that Buen Suceso is a rare multicomponent Valdivia site and one of the longer-occupied Valdivia sites investigated to date.

In this article, we describe the material record associated with the ritual performances of prehispanic farming communities in Las Pailas (Salta Province, Argentina), and how these practices are maintained and resignified by current inhabitants of the area. The archaeological site of Las Pailas located in the northern Calchaqui Valley was an enclave composed of a large farming area and a complex hydraulic network that was continuously occupied from the beginning of the Christian era to the Spanish invasion. Las Pailas features several huancas, elongated stones characterized as menhirs or monoliths, which are located in the center of farming enclosures individually or in pairs. Based on their different morphologies and sizes, they were classified into five types. The analysis of the huancas and their locations, together with information obtained from oral histories, suggests that these features were associated with agricultural fertility rituals. Even today, these stones are important informing contexts, although their meaning has been resignified in a new social and cultural context

Este trabajo discute las estrategias vinculadas al aprovechamiento de animales durante dos ocupaciones del sitio San Francisco Inca (puna transicional de Chaschuil, Catamarca, Argentina): una incaica (ca. siglos catorce y quince dC) y otra preincaica (ca. siglos diez a trece dC). Los grupos agropastoriles preincaicos que ocuparon estacionalmente el sitio desarrollaron una estrategia de diversificación, intensificación y almacenamiento de los recursos de origen animal para hacer frente a la impredecibilidad puneña y al contexto regional de restricción ambiental. Esta incluyó la caza de vicuñas, la tendencia a evitar el sacrificio de llamas durante dicha ocupación, el procesamiento relativamente intensivo de partes de bajo retorno de los camélidos, el secado de elementos del esqueleto axial y, posiblemente, el consumo diferido de la médula ósea de los metapodios. Durante la ocupación incaica, el Estado organizó festines para legitimar su presencia en la región y sirvió comidas basadas fundamentalmente en los recursos brindados por animales silvestres capturados localmente (vicuñas y, en menor proporción, roedores, aves y guanacos). Además, se plantea la posibilidad de que en dichos eventos festivos se hayan realizado sacrificios de llamas y producido carne seca para su consumo diferido en otros pisos altitudinales o para el intercambio.

Data from the U. S. Naval Observatory annual astronomical almanacs (1970–1992) in “correlation” with the Maya Calendar Round (CR) sequence indicate that the Dresden Codex lunar table (51a-58b) very probably counted simultaneous sequences of both lunar and solar eclipses on the same set of day names. The contemporary sequence of day names in the CR and the astronomy consistent with it parallels Classic-period Maya observational experience between 9.16.0.0.0 and 9.17.0.0.0.

Los festines fueron una práctica común y recurrente en los Andes Centrales durante la época prehispánica. Sin embargo, no existe un consenso sobre los criterios utilizados en la caracterización arqueológica de estos eventos. En este artículo revaluamos las evidencias del Repositorio de Ofrendas 1 de Sipán, un sitio Mochica (siglos tres y cuatro dC) ubicado en el valle de Lambayeque, a través del empleo de una variable cuantitativa llamada “peso de carne disponible”. Asociado a la tumba del Señor de Sipán, este depósito contiene centenas de ofrendas de prestigio, pero también miles de restos de fauna. El análisis de estos últimos proporciona nuevas perspectivas sobre la comida funeraria dada en homenaje a este alto dignatario después de su entierro. El uso de la variable mencionada permite evaluar la magnitud de esta comida y muestra la importancia de definir criterios metodológicos fiables para seguir investigando los festines, eventos que constituyen una de las bases de las relaciones sociales y políticas de las sociedades prehispánicas.

We contend that political structures emerge in the course of interpersonal dealings conducted by people organized within overlapping social networks. It is through these webs that resources needed to define and achieve goals and exert control over others are mobilized. Elites seeking to construct hierarchies and concentrate power must restructure the preexisting matrix of networks to redirect the flow of assets to their benefit. In doing so, they seek to create an affiliation that transcends loyalties to extant social groups while securing for themselves positions of preeminence within the overarching affiliation. Such social engineering involves manipulating the material symbols by which interpersonal ties are made tangible and imbued with emotional significance. The resulting political structures are less nested sets of stable territorial groups than dynamic networks of networks through which assets are deployed in the practices by which power is exercised. This perspective is used to describe Late Postclassic (A.D. 1300-1532) political processes in the Naco Valley, northwestern Honduras, calling attention to how power of various sorts took shape through complex relations among diverse people and varied things orchestrated within overlapping social networks. The implications of a network approach for studying political processes generally are also considered.

This study investigates the impact of the Aztec Triple Alliance on trade and economic activity in the region of Puebla-Tlaxcala during the Late Postclassic period (AD 1200–1519). Ethnohistorical sources describe the Aztec Triple Alliance as constantly at war with settlements in the Tlaxcala region. To weaken their Tlaxcalteca rivals, the Aztecs imposed a trade blockade to reduce the flow of resources into Puebla-Tlaxcala. This article uses archaeological evidence to evaluate the effectiveness of this blockade. It compares the types of obsidian used to manufacture lithic tools from Aztec-controlled sources with those used within Puebla-Tlaxcala. Information from the large center of Tepeticpac and the small obsidian workshop site of Cinco Santos II, both in the Tlaxcala domain, are compared to other sites in Central Mexico prior to and during the height of Aztec influence. The results show little difference in regional trade patterns: obsidian from Sierra de las Navajas and Otumba was used in proportions in the Tlaxcala region in the Late Postclassic similar to those used during earlier periods. If an embargo was attempted, it was largely unsuccessful in isolating Tlaxcala from broader regional distribution networks.

Durante el Holoceno tardío en el archipiélago patagónico septentrional (~41°30′-47°S), convergerían sistemas culturales diferenciados, interrelacionándose grupos con tradiciones culturales portadoras de cerámica y economías basadas en la producción de alimentos (hortícolas) con grupos de cazadores-recolectores-pescadores marinos presentes desde el Holoceno medio. En este trabajo se evalúa los cambios y continuidades en los patrones de subsistencia y dieta de los grupos que ocuparon este archipiélago a lo largo de su secuencia de ocupación, de acuerdo a los resultados del análisis de los valores de δ13C y δ15N correspondiente a restos humanos de 27 individuos (~4400-150 años cal aP) del Archipiélago de Chiloé (~41°30´-43°S), los que son integrados con la información obtenida anteriormente de 36 individuos (~2000-300 años cal aP) provenientes del Archipiélago de los Chonos (~43°-47°S), así como con muestras complementarias de algas y arqueofauna. A partir de la dieta estimada de 63 individuos, se sugiere una baja intensidad de la interacción de estas trayectorias culturales a lo largo del tiempo en el archipiélago patagónico septentrional con continuidad de los sistemas de caza, pesca y recolección marina. Luego del contacto europeo, se reflejarían los mayores cambios en la subsistencia de estos grupos humanos, especialmente en el Archipiélago de Chiloé.

This paper uses plane pattern symmetries to describe the structural arrangement of motifs in Sikyatki-style patterns on textiles depicted in fourteenth and fifteenth century AD kiva murals from Awat'ovi and Kawaika'a in Arizona and Pottery Mound in New Mexico. The analysis reveals that these textiles have pattern structures in common with designs on textiles, ceramic artifacts, and architectural decorations in the Postclassic Mixteca-Puebla style. These shared patterns and pattern structures were introduced into the American Southwest woven on fabric structures of textiles brought north from Mesoamerica via trade and migration routes along the Mexican West Coast and through the Sierra Madre.

Este trabajo tiene como objetivo comparar la información sobre la subsistencia de los Shelk'nam-Haush de Tierra del Fuego proveniente de dos tipos de registros: el arqueológico y el escrito (fuentes histórico-etnográficas). Estos registros abarcan desde los inicios del contacto con poblaciones europeas (siglo dieciséis) hasta la ocupación efectiva del espacio por parte de los Estados nación argentino y chileno (fin de siglo diecinueve y principios del veinte). Se analizaron 58 fuentes escritas por 41 autores desde 1580, que dieron como resultado 307 citas que forman un registro escrito promediado sobre la subsistencia de los Shelk'nam-Haush. El registro arqueológico contemporáneo a dicho período comprende 21 sitios adscribibles a momentos postcontacto. Los resultados muestran: a) una representación similar de los taxones faunísticos de rendimiento energético alto y medio en ambos registros; b) una baja representación de taxones faunísticos de menor rendimiento energético; c) una moderada representación de estos últimos en el registro escrito. La información escrita provee además datos de baja visibilidad arqueológica tales como el tipo de actividades de captura y la división del trabajo, lo que genera una visión más completa de la subsistencia de estos cazadores-recolectores fueguinos. En conjunto, se destaca que la metodología de trabajo propuesta, que combina de manera sistemática datos de dos tipos de registros, permite evaluar en qué medida estos se corroboran, completan o contradicen, generando nueva información para entender el comportamiento de los cazadores-recolectores durante el período postcontacto.

En el Viejo Mundo algunos arqueobotánicos, a partir de fuentes etnográficas y etnobotánicas, desarrollaron modelos interpretativos sobre el procesamiento de cereales, pudiendo interpretar antiguas prácticas de preparación y consumo a partir de restos arqueobotánicos. En el caso del Noroeste argentino, los estudios etnobotánicos —junto a otros de corte etnohistórico o histórico— han permitido abordar el análisis de restos arqueobotánicos procurando identificar los trazos materiales de comportamientos vinculados a diversas preparaciones culinarias en las que participaron distintas plantas y partes de las mismas. El objetivo del trabajo es analizar las posibles técnicas de procesamiento de los restos del género Chenopodium recuperados del sitio de Soria 2 (Valle de Yocavil), del período Formativo, a partir de un modelo etnobotánico y experimental. Se recuperaron 23 ejemplares del género Chenopodium, los cuales pertenecen a Chenopodium sp., Chenopodium quinoa var. quinoa y C. cf. carnosulum. El 57% de los restos presentaron evidencias de procesamiento. Los restantes mostraron deterioros que, si bien permitieron identificarlos, no hicieron posible la identificación de marcas de procesamiento. La aplicación de este tipo de estudios a restos arqueobotánicos permite un acercamiento más detallado sobre las prácticas poscosecha llevadas a cabo por las sociedades en el pasado.

El estudio del registro arqueobotánico asociado a un individuo femenino del sitio de Quilicura 1 permitió acercarnos a entender cómo los contextos funerarios del periodo Tardío (1400-1536 dC) contribuyen a la comprensión de los procesos sociopolíticos asociados a la presencia inka en la zona central de Chile. A través de los carporrestos y microrrestos de los residuos de uso de piezas cerámicas ofrendadas, se logró determinar el uso de plantas silvestres y domesticadas en la preparación de alimentos para los difuntos. Estas comidas y preparaciones tipo chicha, además de la presencia de un conjunto de artefactos vinculados a su preparación y consumo, habrían sido la esencia de la hospitalidad, una actividad fundamental en la integración eficiente de las poblaciones locales y, por ende, del funcionamiento del Tawantinsuyu.