This analysis of production variability of Postclassic Maya pottery from consumer contexts at Caye Coco implies that household pottery making varied and that products destined for different social and functional use contexts were made with differing degrees of standardization. New chronological and typological information from the Terminal Classic and Early Postclassic Periods at Caye Coco provide data important to the study of long-term interregional affiliations leading up to the Late Postclassic. Our attribute analysis of major type and form classes of Postclassic Period vessels quantifies the relative diversity and homogeneity of products made for Caye Coco consumers. Greater standardization is found in serving dishes and other slipped vessel forms as opposed to unslipped storage and food preparation containers within the site’s assemblage, and evidence for regional scale similarities in dish attributes is also found. High levels of serving dish standardization likely reflect conditions of open social and economic boundaries and perhaps the direct exchange of some vessels. Minimally, stylistic templates were broadly shared due to the widespread use of highly visible serving dishes at regional feasts and religious celebrations.

Long-term excavations at two large La Quemada hinterland habitation sites provide data for developing population estimates based on ethnographic studies. Calculations based in part on ratio constants of roofed floor area to excavated space are applied to 183 habitation sites in the valley measured in 1974. These data reveal not only the range of population in the immediate valley, but also in major population aggregates around La Quemada during the period of major occupation (ca. A.D. 700). The mean population within the La Quemada core area is estimated as 6,867 (between 4,578 and 9,155) individuals, with an average population density of 38 persons per km2. Population density within three of the largest nearby settlement aggregates ranges around a mean of 209, 136, and 117 individuals respectively per square kilometer.

The absence of suitable methodologies to distinguish between wild and domesticated camelids in rock art has limited the interpretation of visual preferences of Andean prehispanic cultures. Although rock art’s contextual information may provide some indications that help to differentiate between wild and domesticated animals, uncertainty prevails because the relation to camelid forms is indirect. Zoological and zooarchaeological knowledge of South American camelid morphology is used as a means of comparison and identification in Atacama Desert rock art attributed to the Initial Pastoral phase (1500–500 B.C., Early Formative period, northern Chile). Based on this analysis, there are strong arguments for a distinctive graphic representation of wild as opposed to domesticated camelids, as well as a correspondence of these representations to two different modes of subsistence—one of hunters and the other of husbandry-pastoralist societies—which would have coexisted during this transitional period.

The recovery of pine (Pinus spp.) charcoal remains from ceremonial contexts at sites in the Maya Lowlands suggests that pine had a significant role in ancient Maya ritual activities. Data collected by the authors reveal that pine remains are a regular component of archaeobotanical assemblages from caves, sites that were used almost exclusively for ritual purposes, and that pine is often the dominant taxon of wood charcoal recovered. Comparisons with archaeobotanical data from surface sites likewise reveals that pine is common in ceremonial deposits. The authors propose that the appearance of pine remains in ceremonial contexts indicates pine was a valued element of Maya ritual paraphernalia. By basing interpretations with analogous information from ethnography, ethnohistory, iconography, and epigraphy, the use of pine during rituals is argued to be have been linked with a symbolic complex of ritual burning and offering “food” sacrifices to deities. The possibility is raised that burning pine, perhaps as torches, during some ancient rituals was similar to the modern use of candles. The diversity of ceremonial contexts yielding pine suggests that burning pine may have been a basic element of ritual activities that was essential to establish the legitimacy of ritual performances.

From the Classic period to the present, scholars have documented the widespread Maya belief in a supernatural guardian of the animals who must be appeased in hunting rituals. Despite this resilience, features and deposits entering the archaeological record as a result of hunting ceremonies remain largely unknown. I describe several contemporary and nineteenth-century shrines used for hunting rites in the Maya highlands of Guatemala. These sites contain a unique feature, a ritual fauna cache, which consists of animal remains secondarily deposited during hunting ceremonies. The formation of these caches is informed by two beliefs with historical time depth: (1) the belief in a guardian of animals and (2) the symbolic conflation of bone and regeneration. The unique life history of remains in hunting-related ritual fauna caches suggests a hypothesis for puzzling deposits of mammal remains recovered archaeologically in lowland Maya caves. These may have functioned in hunting rites designed to placate the animal guardian and ensure the regeneration of the species via ceremonies that incorporated the secondary discard of skeletal remains. A review of the ethnographic literature from the Lenca, Huichol, Nahua, Tlapanec, and Mixe areas reveals similar hunting rites indicating a broader Mesoamerican ritual practice.

Identifying patterns in the organization of spaces, and in the ways past peoples may have moved through those spaces, can provide insights into daily practice, group interaction, and social control in community life. To identify such patterns, a modified version of access analysis is applied to the densely settled Late Classic (A.D. 650–960) site of Las Canoas, northwest Honduras. The usefulness of this spatial diagramming technique to illuminate patterns of potential significance to the past architects and occupants of this site will be critically assessed. In particular, access analysis is applied to consider formal and informal control of movement and social interaction within two discrete household groups. Conclusions regarding spatial use and social practice at Las Canoas are drawn from combined consideration of access diagrams, architectural form, activity distribution, and connections with the surrounding landscape.

Metal production has been a key economic activity in the southern Andes for the last 2,000 years, but relatively little is known about the indigenous technology used to process and smelt ores, in part because these activities are often difficult for investigators to identify in the archaeological record. In 2001 and 2002, members of the Proyecto Arqueológico Porco-Potosí had the opportunity to observe the use of indigenous smelting technology to produce silver in southern Bolivia. The data generated by these ethnographic observations, as well as by historical texts that describe traditional smelting, are used to interpret a sixteenth-century metal production site excavated by the authors in Bolivia and two production locales reported from Argentina and Chile. This assessment suggests that a great deal of variability existed in the metallurgical traditions of the southern Andes, and that the full spectrum will only be understood if archaeologists can recognize the material correlates of different types of technological processes.

Often the late prehistoric period of northeast Sonora is portrayed as the product of a migration from, or closely associated with, the peoples of Casas Grandes Valley in northwest Chihuahua. That migration is believed to have occurred around A.D. 1300–1500, either at the zenith or during the decline of the Casas Grandes culture. However, recent excavations along the Río Bavispe in northeast Sonora show that developments in polychrome pottery, domestic architecture, and possibly community architecture parallel the pattern found in northwest Chihuahua during the A.D. 1000–1200 period, before the type site of the Casas Grandes culture, Paquimé, was founded. This surprising result demonstrates that the role of long-term regional interaction needs to be considered in shaping both areas. To conceptualize this process, we suggest revitalizing Di Peso’s 1966 concept of the “Northern Sierra” as an important step in the foundational shifts required to build more cogent explanations.

The Maya “collapse” began shortly after A.D. 750, and the events associated with this transition period would play out over the next three centuries. Many factors contributed to the collapse, not the least of which was the trend toward widespread power sharing that began in the eighth century, when lesser nobles, particularly the lords of secondary centers, began to acquire more wealth and political autonomy. The examination of secondary centers, particularly in frontier zones farthest from the polity capitals, offers an advantageous perspective from which to document the events leading up to the collapse and to explore the nature of the collapse itself. Sometime near the beginning of the eighth century, Minanha, one of these secondary centers, emerged as a petty royal court in the frontier between the contracting Naranjo and Caracol polities. After a century of apparent sociopolitical and socioeconomic success, Minanha’s royal residential compound was willfully buried, some of its most important facades and stelae were destroyed, and the center went into rapid decline. The rise and fall of Minanha are discussed with respect to regional politics, as well as the broader ninth-century “collapse” of the southern Maya lowlands.

Accounts from the Spanish chronicles regarding Inka record-keeping practices by means of the knotted string devices called khipu (“knot”) indicate that these accounts were compiled in a system of “checks and balances.” Each community in the empire had a minimum of four khipu accountants, all of whom are said by the chronicler Garcilaso de la Vega to have kept the same records. This study examines several examples of matching khipu accounts identified among sets of two or three khipu. The identification of matching khipu accounts has been facilitated by the recent development of a khipu database at Harvard University. It is argued that certain three-term numerical sequences recorded in one set of three matching khipu from Chachapoyas, northern Peru, represent a type of numerical signifier that may have served as identity labels of the information recorded in this set of khipu. The long-range objective of this research is to investigate the information recorded on khipu from various provenience zones around the former Inka Empire that may represent the remains of khipu archives.

There exists general consensus in the archaeological literature that bitter manioc was a staple crop in precontact agricultural systems in the lowlands of South America. This view is based upon the indirect evidence derived from archaeological ceramic and lithic assemblages rather than archaeobotanical evidence, the preserved remains of bitter manioc itself. Studies of microlithic “manioc” grater flakes from Pozo Azul Norte-1, a site located in the middle Orinoco valley of Venezuela, reveal a much more complex function of these artifacts involving the processing of several starchy roots including arrowroot, guapo, yam, and ginger, as well as seeds including maize and possibly palm. The starch and use-wear data collected in these investigations indicate that archaeobotanical data are a more reliable means of assessing the function of these tools than are ethnographic analogues.

Interaction between distant, culturally distinct, complex societies can significantly impact the sociopolitical development of the societies involved. In Classic period Mesoamerica, the urban center of Teotihuacan was a dominant force in the Valley of Mexico, and there is compelling evidence that its influence extended well beyond this region. The role of Teotihuacan in the political development of Maya cities has been debated for decades, though interaction may have also included exchange and the presence of Maya individuals at Teotihuacan. In this study I investigate interaction between Teotihuacan and several Maya polities through typological, spatial, and compositional analyses of Maya ceramics found at Teotihuacan. Data from instrumental neutron activation analysis are used to identify probable subregions from which Maya ceramics were imported to Teotihuacan. Results indicate that diverse Maya polities interacted with Teotihuacan over the course of five centuries, and that relationships involving polities in the central Petén region were particularly long-lived. This research has important implications for understanding the sociopolitical histories of Mesoamerican complex societies specifically, and interaction among complex societies in general.

“Chihuahua culture” refers to two prehistoric periods of ceramic agricultural occupation in northwestern Mexico. It has long been known that the Medio period (ca. A.D. 1200–1450), with substantial adobe pueblo villages and towns, and ceramics that included elaborate polychrome wares, occurred over a vast region in western and northern Chihuahua and northeastern Sonora. It was also recognized that the preceding Viejo period, with pithouse and wattle-and-daub surface architecture, and less elaborate ceramics, was ancestral, at least in part. However, the geographical extent, dating, and nature of the Viejo-Medio transition were unclear. Recent research by several field projects has demonstrated that Viejo and Medio period occupations were geographically coextensive, as was the transition. A foundation for Viejo period chronometric dating (ca. A.D. 700–1200) is now established by 30 radiocarbon determinations from excavations in west central Chihuahua and one from northeastern Sonora. We discuss the dimensions of the Viejo period in west central Chihuahua with data from 1998–2000 excavations by the PAC (Proyecto Arqueológico Chihuahua). It provides an example of a broad-based transition from a relatively simple to a relatively complex pattern, and new perspectives on the interpretation of radiocarbon dating.”

The geographic expansion of Tiwanaku people and culture (cal A.D. 500–1150) in the south-central Andes can be viewed as a two-staged diaspora. This article defines and categorizes diasporas, suggests archaeological correlates and theoretical implications, and reconstructs the Tiwanaku diaspora. The first stage was a colonizing diaspora in the context of the functioning Tiwanaku state, limited to a few mid-elevation places such as the middle Osmore drainage near Moquegua and probably Cochabamba. The second stage was a much more extensive victim/refugee diaspora driven by the violent disintegration of the colonies around A.D. 1000, in conjunction with either the collapse of Tiwanaku or its radical reorientation by a militaristic elite. Second-stage diaspora populations that settled in sparsely populated areas such as the upper Osmore drainage or the Carumas–Calacoa region established dispersed, small, defensible villages. Those that settled among a larger or more established host population such as the Chiribaya in the coastal Osmore Valley integrated as a marked, lower-status minority. This explosive collapse suggests that Tiwanaku was composed of multiple groups whose differing interests could not be contained. Supporting evidence is drawn primarily from the Osmore drainage, especially the coastal segment.

This study reports a detailed analysis of artificial modifications observed on a collection of human bone artifacts from Carl Lumholtz’s nineteenth-century excavations at El Palacio, Michoacán. The data obtained confirm that they were used as musical rasps called omichicahuaztli in Nahuatl and also provide new interpretations of their acquisition, manufacture, and abandonment processes. Cut marks indicate that the bones were taken from fresh cadavers of at least eight individuals, possibly sacrificial victims. Regarding manufacture and use of these instruments, important variations are observed and suggest that different persons could have manipulated them. Finally, it is possible to demonstrate that most of the instruments were broken intentionally prior to being buried with numerous individuals. Regarding the context in which the omichicahuaztli were used, it is interesting to point out some characteristics of the associated skeletons. Among male skulls, the high incidence of traumatic lesions that may have occurred in warlike context strongly suggests that many of the buried individuals were warriors. This association may indicate that Tarascan omichicahuaztli, similar to those of the Aztec!, were used in funerary ceremonies dedicated to dead warriors.

In this paper, I use data gathered from recent excavations conducted in the San Lorenzo region to explore the nature of Olmec site structure. Most studies dealing with this topic have focused on ceremonial precincts at large regional centers. Recent archaeological investigations conducted at the low lying Early Formative period (1500–900 B.C., radiocarbon years) site of El Remolino provide a unique opportunity to study how the Olmec organized domestic space outside primary centers. Although no easily identifiable structural remains were found at El Remolino, refuse disposal patterns are used to infer architectural arrangement and also provide clues on site layout. In order to investigate variations in household spatial structure in the San Lorenzo region, the Remolino data are compared with results from household archaeological studies conducted in an elite precinct (the Group D area) at the regional center of San Lorenzo. Findings indicate that household spatial layout at El Remolino ascribed to a residentially dispersed house-lot type of spatial patterning, whereas spatial structure in the Group D area of San Lorenzo adheres closer to the more nucleated house compound type of spatial patterning.

Agriculture in prehispanic Mesoamerica necessitated not only a wide range of knowledge regarding soil types, fertility, and the growing cycles of different plants, but also the attendant rituals that firmly situated agrarian production into a shared Mesoamerican worldview. Due primarily to archaeological visibility, those attendant rituals have traditionally been investigated within the context of large centers. Recent investigations at the site of Quincunx, a hinterland architectural complex in northwestern Belize of the Maya Lowlands, provide evidence that some rural communities may also have had access to and control over esoteric knowledge involved in agricultural practice in the Late Classic period. Our findings are discussed in the context of ethnographic accounts and archaeological data that reveal the deep significance of quincuncial designs in Maya society and Mesoamerican ritual practices.

Analysis of a large animal bone assemblage from the Formative archaeological site of Challuabamba in Ecuador’s southern highlands provides additional evidence for the existence of local and extra-local trade connections during the second millennium B.C. Previous archaeological research has established that Formative occupants of this highland region accessed various maritime and terrestrial routes for the long-distance exchange of exotic goods with different highland and lowland areas throughout the Andes. The Formative zooarchaeological record at Challuabamba clearly implicates the provisioning of select high yield body portions of deer and the importation of exotic taxa, or parts thereof most likely from lowland sources directly to the west. Taphonomic analyses and zooarchaeological identification of the Challuabamba assemblage offer additional corroborating evidence for the early operation of prehispanic trade systems in the Northern Andes.

Settlement studies of the prehispanic Lowland Maya have tended to rely upon dwelling remains that are visible at the ground surface, though floors and living surfaces that leave no surface indications are known to exist. Such “invisible” dwellings have been encountered beneath platforms and in “vacant terrain” lacking surface indications of architecture, and given more systematic attention, could represent a sizable and socially significant segment of the prehispanic populations in the region. This paper describes the application of electromagnetic induction, a geophysical technique, for locating nonplatform dwellings at Chau Hiix, Belize. A conductivity signature for nonplatform dwellings was identified that includes plaster, nonplatform floors, both in an area of vacant terrain and beneath a residential terrace, in association with trash pits and episodes of limestone bedrock mining, presumably for the acquisition of raw material for the floor. The technique also holds promise for locating ground-level floors, use-areas, and possibly footpaths. While this pilot study was limited in scope, it demonstrates the enormous potential of electromagnetic induction for locating these otherwise elusive features.