For nearly a century, scholars have used astronomical evidence to explain the Lowland Maya architectural type known as “E-Groups” as solar observatories and, by extension, as locations for rituals related to solar and agricultural cycles. This article departs from the usual focus on the observational properties of E-Groups and places them in the context of early Maya monumentality during the Middle Preclassic period. Specifically, E-Groups are seen as the earliest monumental social spaces in the Maya Lowlands, with multifaceted functions and placements that indicate a shared social map of the landscape. Geographic information systems viewshed analysis of Middle Preclassic E-Group sites demonstrates that populations constructed E-Groups in places that maximized visibility of the nearby landscape. Viewsheds conducted at sites with Middle Preclassic E-Groups in the central Maya Lowlands suggest that the large plazas and similar monumental architecture represent the centers of comparable, mutually visible communities. Settlers founding these communities consciously created distance from neighboring monumental centers, perhaps as means of defining and buttressing group identity and undergirding spatial claims to political authority. Recent archaeological evidence affords clues that such spaces were civic, allowing architectural settings for social gatherings and access to resources.

Since the Formative times, maize is and has been a highly valued social commodity in the Andes, particularly in the form of a traditional beer called chicha. While chicha production is well attested in the archaeology and ethnohistory of Andean states, the emergence of maize symbolism in earlier societies has not been systematically addressed. In this study phytolith and starch grain analyses are used to trace production, processing, and consumption of maize at sites on the Taraco Peninsula of Bolivia and thus the entrance of maize into the region. We systematically examine the role of maize by addressing its rarity, use contexts, and preparation. The pattern of plant part representation and use suggest that maize was being consumed in the form of chicha at its earliest introduction to the Titicaca Basin (800–250 B.C.). Drinking of alcohol in ceremonial spaces embodies the process of commensality of public ceremony and the establishment of reciprocal relationships during the Formative period. These results demonstrate that contextual analysis of microbotanical remains has great potential to answer anthropological questions surrounding food, ritual, and identity.

The Moche archaeological culture of the North Coast of Peru has been reified into a political system and claimed as the first state in South America. While some recent scholarship has reduced the size of the proposed state, the idea of Moche as a distinct political, social, or ethnic entity remains. In this article we demonstrate that even by the “classic” neoevolutionary theory of the 1960s—1980s the criteria for Moche statehood were not met. We suggest that neoevolutionary models for one or more Moche states are inadequate for understanding an archaeological culture that endured for more than six centuries, and we offer suggestions for directions for future research.

The hilltop site of Torata Alta displays a gridded site plan characteristic of Inka and Spanish colonial settlement planning, and it is now evident that the site’s brief history represents both occupations. Torata Alta began as a colony established by the Inka in the agriculturally rich Torata Valley and was settled by their Altiplano allies, the Lupaqa, in the Lake Titicaca Basin. Sometime during the early 1570s, as part of Spanish colonial administrative reforms, the community became a reducción resettlement of native Andeans drawn from small nearby hamlets. A church and ancillary buildings were constructed in the site center, and investigated structures include a beer-brewing facility and residences for textile-producing elites. In 1600, the eruption of Huaynaputina volcano and its accompanying earthquake swarm destroyed the church and covered the site with a layer of ash. Torata Alta’s residents continued living there but suffered another earthquake in 1604. The community appears to have been largely abandoned by the end of the first quarter of the seventeenth century, the residents moving down to the valley settlement that became modern Torata.

The role of seed crops in the Maya diet is well understood. The role of root crops in the ancient Maya diet has been controversial, with some scholars suggesting they were staples, and others arguing they were not cultivated at all. Research in the 1990s found occasional manioc plants in kitchen gardens within the Classic period Cerén village, leading to the interpretation that manioc did contribute to the diet, but was not a staple. Recent research outside the village encountered sophisticated raised-bed monocropping of manioc over an extensive area. This area was harvested essentially all at once, about a week prior to the eruption. An estimated ten tons of tubers were harvested. The various uses of manioc include consumption as food, exchange with other settlements, fermentation, drying and storage as a powder, and as an adhesive. It is possible that many or all these alternatives were being followed. At Cerén manioc was a staple, not just an occasional adjunct to the diet. Because Cerén is toward the wet end of the ideal range for manioc cultivation, other areas of the Neotropics that receive less than 1,700 mm of precipitation may be more suitable for manioc cultivation than Cerén.

We analyze household inventories from eight excavated residences at El Palmillo (Oaxaca, Mexico) with a focus on a large sample of spindle whorls. Measurement of the whorls provides a basis to suggest that a variety of fibers were spun in these Classic period households; however, the particular mix of fibers varied in each residence. The distribution of whorls by size and production technique was compared with the spatial patterning of other tool classes related to cloth production to illustrate that each household participated with differing intensity in the various steps of the cloth-making process while also being involved in other economic pursuits. The domestic multicrafting, along with the clear procurement of domestic goods through intra- and extracommunity transfers, is indicative of economic practices that incorporate both interdependence and flexibility to operate in a socioeconomic setting prone to fluctuations in both demand and climatic conditions such as those found in the Valley of Oaxaca, Mexico. The model generated from this bottom-up analysis illustrates the limitation of the command-oriented models of the prehispanic Mesoamerican economy and sheds new light on craft specialization and economic strategies that vary not only between elite and nonelite families but among commoner households as well.

In this paper we test the hypothesis that an intensification of maize production preceded the development of a regional Moche political economy in the Moche Valley of north coastal Peru during the Early Intermediate period (400 B.C.—A.D. 600). To do so we analyze stable isotopic signatures of 48 bone apatite and 17 tooth enamel samples from human remains recovered from the site of Cerro Oreja, a large urban and ceremonial center in the Moche Valley. These remains date to the Guañape, Salinar, or Gallinazo phases and provide a diachronic picture of subsistence before the appearance of the Southern Moche state. The most notable patterns identified in the study include a lack of significant change in δ13 Capatite values from the Guañape to Satinar phases, followed by a significant enrichment in δ13 Capatite values from the Salinar to Gallinazo phases. Several lines of evidence, including archaeological context, dental data, and comparative carbon stable isotope data from experimental animal studies and studies of archaeological human remains support the interpretation that the observed 13C enrichment in stable isotope values in the Gallinazo phase primarily reflects maize intensification. The stable isotope data from Cerro Oreja thus suggest that a shift in subsistence toward a highly productive and storable crop may have served as an important precursor to state development during the Early Intermediate period in the Moche Valley.

This research consists mainly of introducing the hydroarchaeological method, especially as related to issues of drought. The article outlines how this multidisciplinary method can provide insights into the success and failures of an archaeological site, in this case the Maya site of Palenque. We also detail convincing evidence that shows that the Maya of Palenque did not leave their city because of deficiencies of water, as some paleoclimatologists and archaeologists have asserted. The first logical step toward understanding any settlement’s water system is to use basic hydrologic methods and theory and to understand the local watershed. There is great potential for watershed-climate modeling in developing plausible scenarios of water use and supply and of the effect of extreme conditions (flood and drought), all of which cannot be fully represented by atmosphere-based climate and weather projections. The research demonstrates how the local watershed, land-use, and ecological conditions interact with regional climate changes. The archaeological implications for this noninvasive “virtual” method are many, including detecting periods of stress within a community, estimating population by developing caps based on the availability of water, and understanding settlement patterns, as well as assisting present local populations in understanding their water cycle.

Archaeological data from the Jequetepeque Valley suggest that Late Moche warfare and religious sacrifice were embedded in a particular cosmological and gendered construction of the world. As a consequence, the pragmatic motives implicated in violent conflict were mediated by structures of practice specific to the Moche. An analysis of the archaeological record points to the existence of this cultural schema, the identification of which better explains the ascendancy of the famed priestess cult based at San José de Moro and the general decentralization of power in the Jequetepeque region. The evidence indicates that political relations in the valley were informed by a religious ideology that structured feasting, warfare, and sacrifice as specifically gendered but complementary domains. The spatial delimitation and sequential unfolding of ritual events were likely deemed essential for both socio-cosmic renewal and legitimate political advancement. This gendering of political and religious practices is reflected archaeologically in the division of centered and rural space and in the differential distribution of architectural forms, parochial feasting arenas, and iconographically charged artifacts. Ultimately, the archaeological record demonstrates that the political machinations of rural communities amplified this gendered sacrificial system within the context of the environmental upheavals of the Late Moche Period.

The San Salvador River in northern Chile is a tributary of the Loa, the only river that traverses the Atacama Desert from the mountains to the Pacific. Recent investigations along the San Salvador River revealed the presence of a Formative period village site and associated cemetery approximately 110 km inland from the Pacific Ocean. Bioarchaeological and biogeochemical analyses conducted on human skeletal remains recovered from the San Salvador Cemetery allowed us to better understand the site’s role as an intermediary for coast/interior relations during the Middle Formative (500 B.C.–A.D. 100). Evidence from material culture and human remains at San Salvador suggests that this population was involved in exchange networks that united the oases of the Atacama Desert with the Pacific Ocean. Isotopic data support this notion, as the population demonstrates great variability in both the protein (marine and terrestrial) and carbohydrate components of their diet. During this period, communal economies produced surpluses used in a network of exchange for foods, prestige goods, and ideas. These ties were not coincidental but, rather, part of a regional economic structure that remains only partly explored.

Este artículo examina, desde una perspectiva etnohistórica, las relaciones económicas y sociales entre los choles del Manché, lacandones y acaláes, hablantes de choltí, de las tierras bajas mayas del sur, con los k’ekchi’es del Ah Xoy y la Verapaz, basadas en los agrosistemas de producción de la triada de cacao-achiote-vainilla, durante los siglos dieciséis y diecisiete. El intercambio de cacao y achiote por plumas de quetzal, algodón, copal, sal, así como hachas y machetes de origen europeo, constituyó un complejo sistema de intercambio entre choles, lacandones y k’ekchi’es. Se establecieron relaciones entre puntos de encuentro y puertos de entrada de gran importancia para entender los sistemas de comercio prehispánicos. Entre 1689 y 1695 las poblaciones choles y lacandonas fueron sometidas por los españoles y reubicadas fuera de sus territorios, lo que ocasionó su extinción. Con la desaparición de estos grupos se pensó que el conocimiento del cultivo asociado de cacao-achiote-vainilla se había perdido; sin embargo, este trabajo demuestra que los kekchi’es se convirtieron en receptores de esa sabiduría. Este artículo analiza el impresionante agrosistema cacao, achiote y vainilla de los antiguos choles y lacandones y su pervivencia hasta la actualidad en los huertos especializados de los k’ekchi’es del norte de Alta Verapaz.

A two-year project of survey, surface collection, and excavation on the hill of Cerro Danush within the site of Dainzú-Macuilxóchitl in Oaxaca, Mexico, was focused on identifying and characterizing the Late Classic (A.D. 600–850/900) and Early Postclassic (A.D. 850/900–1300) components of the site, which coincide with the political fragmentation and reorganization of complex society within the Valley of Oaxaca. The transition in sociopolitical organization from the Classic to Postclassic has been the subject of several research projects, but few, if any, have clearly identified an Early Postclassic settlement. A radiocarbon analysis of charcoal samples collected during the excavation of a residential complex on Cerro Danush reveals its most recent period of occupation to be between A.D. 1000 and 1300, placing it firmly within the Early Postclassic. The excavation data are contextualized with data from the surface collection, illuminating patterns of Late Classic political fragmentation and Early Postclassic household resilience. Since Dainzú-Macuilxóchitl emerged in the Late Postclassic (A.D. 1300–1521) as a powerful city-state, exploring its Early Postclassic component contributes to the study of how societies reorganize on a local level after the collapse of centralized authority, such as the Classic period Monte Albán state.

This article examines changes in ritual practices during the Epiclassic period in central Mexico. It presents data recovered from recent excavations of a shrine discovered in Lake Xaltocan in the northern Basin of Mexico. Pottery and AMS dates place the construction and use of the shrine in the Epiclassic period. The shrine was first built during or soon after the collapse of the Teotihuacan state. With the decline of Teotihuacan and the emergence of competing centers, ritual practitioners began human sacrifice: the remains of over 30 individuals were documented, including 13 complete severed crania. This practice suggests conflict as the political landscape became decentralized. Despite how broader processes may have affected behavior, the shrine, ritual practice was fundamentally local. We present archaeobotanical evidence of offerings of food, incense, and flowers that elucidates the microlevel nature of ritual at the shrine.

Formative Ecuadorian coastal societies possessed the technologies and skills necessary not only for fishing, but also for deep-sea navigation. Although marine shellfish are acknowledged as significant both for dietary and religious purposes, the importance of sea-fishing is rarely highlighted or explored. In order to help evaluate more fully the significance of the sea in the Ecuadorian Formative, this paper presents recently studied evidence, excavated at the Salango site, in the Province of Manabí, for local off-shore tuna fishing during the Middle Formative Machalilla phase (ca. 1500–900 B.C.), where Scombrids constituted 80 percent of recovered fish remains. The results are then compared with those obtained from other Machalilla sites. Finally, data from the subsequent Late Formative Engoroy phase (ca. 900–100 B.C.) indicate that while Scombrid fishing continued to predominate at Salango, species capture changed through time, with a shift from yellowfin tuna in the Machalilla phase to black skipjacks in Engoroy times. It is suggested that the decline in tuna capture reflects not so much change in fishing strategy as change in the populations of fish species reaching the local marine environment.

Recent research and debates regarding the origin and spread of Olmec iconography during the Early Formative have centered on provenance and stylistic analyses of carved and incised pottery. Studies by instrumental neutron activation analysis (INAA) have indicated that Gulf Coast-style carved-incised pots were exported extensively from the area of the first Olmec capital, San Lorenzo, to several other regions of Mesoamerica. More recently, excavations at the Pacific Coast site of Cantón Corralito have shown that carved-incised pottery and other Olmec-style artifacts dominate strata contemporary with Early Olmec, suggesting the site may represent a settlement enclave of Gulf Olmec peoples. In this study we provide additional evidence of exchange between the Gulf Olmec and the Pacific Coast region by using laser ablation time-of-flight inductively coupled plasma mass spectrometry (LA-TOF-ICP-MS) to characterize hematite-based paints on Olmec-style pottery from Cantón Corralito, and to compare these paints to raw hematite recovered from Cantón Corralito and San Lorenzo. When examined in combination with sherd provenance data, the LA-TOF-ICP-MS data demonstrate that Olmec vessels were decorated in the San Lorenzo region before being exported to the Pacific Coast, and that Gulf Coast hematite was exported to Cantón Corralito, where it was used to enhance Olmec-style symbolism on locally produced vessels.

A unique cotton Taíno reliquary—the only extant example currently known—provides an unprecedented window onto the complex mortuary and ritual ceremonies of the pre-Hispanic Caribbean. This study explores its cultural context as recorded by the early Spanish and French chroniclers and missionaries who were witness to the use and beliefs surrounding these objects in both the Greater and Lesser Antilles. It provides the first AMS radiocarbon date for the reliquary, placing it within a firmer historical context. It also examines the woven sculpture in some detail, providing a review of the manufacture process and a detailed study of the components—cotton, animal hair, lianas, gourd, resins and shell—that went into its creation. From the wrapping of important cemís (representations of spirits) in cotton, to the binding of the skeletal remains of venerated ancestors within elaborate weavings, cotton had an intrinsic value as a material that wrapped and bound the ancestors to the living and the living to each other.

The sixteenth-century indigenous societies who inhabited the Pacific plains of Panama have occupied an important place in discussions of social hierarchy in the Americas. Beginning with the discovery of the richly stocked tombs at Sitio Conte in the 1930s the origins of social hierarchy and wealth accumulation has been a key theme in the Central Region of Panama. Although the most lavish burial hoards at Sitio Conte contained hundreds of sumptuary goods elaborately decorated with cosmological iconography, no other contemporary cemetery shows evidence for this degree of wealth accumulation. The only other site with mortuary patterning suggestive of high ranking individuals is He-4, where high ranking mound burials were interred following the abandonment of the Sitio Conte cemetery. From a macroregional perspective the increase in access to prestige goods in mound burials at He-4 contemporaneous with, or immediately after, the decline of Sitio Conte is best explained as a result of changes in political organization of the kind often associated with the growth and decline of chiefly polities.

The Cave of Hun Nal Ye, located in central Guatemala, was discovered unlooted by a local landowner in 2005 and was immediately subject to investigation by the authors. The cave contained ritual remains dating to between the Terminal Pre-classic and Terminal Classic. In addition to allowing a detailed reconstruction of ritual activity in the northern highlands, its presence along the Great Western Trade Route allows archaeologists to examine hypotheses about interregional trade during the Classic period. In particular, changes in the ritual assemblage between the Early and Late Classic indicate that the cave was an important trade shrine for merchants and travelers passing between the highlands and lowlands until ca. A.D. 550, at which point it became a local shrine used to reinforce elite power. These changes are then linked to larger patterns occurring in other parts of the trade route, especially to Tikal and the kingdoms along the Pasión and Usumacinta rivers.

Donut stones are a relatively common class of ground stone artifact found at archaeological sites throughout Mesoamerica and Andean South America, and a variety of functional interpretations have been proposed for these artifacts. In this article, ethnographic, ethnohistoric, and archaeological data are presented along with the results of replicative experiments in support of an argument that some donut stones from the Maya Highlands and Southern Lowlands may have functioned as whorls for a previously unrecognized type of thigh-supported spindle. Based on a functional interpretation of donut stones as thigh-supported spindle whorls, these artifacts can potentially be used to provide insight into the nature of ancient Maya household yarn and cordage production.

En este trabajo se analiza la información arqueológica recuperada en el Valle de Guasapampa (provincia de Córdoba, Argentina), en su mayoría paneles con representaciones rupestres grabadas y pintadas, presumiblemente ejecutadas durante el período prehispánico tardío (ca. 1400–400 a.P.). Los datos reunidos permiten comprender el rol del arte rupestre como un medio activo para el establecimiento, negociación y reproducción de determinados vínculos sociales entre sus productores y observadores. En tal sentido, se asume una perspectiva comparativa que permite identificar las particularidades de la ocupación de las secciones sur y norte del valle, y en especial los rasgos que definen a los contextos de producción y significación del arte. Las diferencias determinadas en cada sección refieren a contrastes y oposiciones en las prácticas sociales efectuadas en torno y a partir de esta materialidad. De este modo, se consideran los elementos que sustentan su definición como un medio para la significación de lugares entre grupos mínimos de pertenencia, en un paisaje abierto y compartido en el caso de la sección sur, y como marcas territoriales en el norte, en relación con la existencia de límites y restricciones a la circulación y el acceso a los recursos, en particular a las aguadas estacionales.